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Science and the Seven Earths

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[[File:Sunset from the ISS.JPG|right|thumb|250px|Limb view of the Earth's atmosphere. Colors roughly denote the layers of the atmosphere.]]
The [[Qur'an]] and a number of [[Sahih]] [[Hadith]] make the claim that there are seven different earths. This concept of multiple different earths or worlds is not unusual in the ancient world; ancient Mesopotamian Cosmology similarly saw seven earths and seven heavens.<ref>''[https://www.google.co.uk/books/edition/Mesopotamian_Cosmic_Geography/P8fl8BXpR0MC?hl=en&gbpv=1&dq=inauthor:%22Wayne+Horowitz%22&printsec=frontcover Mesopotamian Cosmic Geography.]'' Wayne Horowitz. Eisenbrauns. 1998. ISBN [[Special:BookSources/9780931464997|<bdi>9780931464997</bdi>]]. ''Chapter "Seven Heavens and Seven Earths". pp. 208-222.''

Read PDF online for free on internetarchive.org: ''[https://ia800904.us.archive.org/3/items/HorowitzmesopotamianCosmicGeographyMesopotamianCivilizations/horowitzmesopotamian%20cosmic%20geography%20mesopotamian%20civilizations%20-.pdf horowitzmesopotamian cosmic geography mesopotamian civilizations -.pdf]''</ref> By comparison, in Norse mythology there are nine world or realms counting Hel, the underworld.<ref>''[https://www.germanicmythology.com/original/9Worlds.html The Nine Worlds of Norse Mythology].'' Old Norse Cosmology. germanicmythology.com</ref>

Some modern [[du'aah]], though, seeking to protect the supposed scientific infallibility of the Qur'an have proposed that this description of seven earths (and also description of seven heavens) actually is a type of scientific miracle whereby the Quran and Sunnah actually predicted the findings of modern earth sciences by over one thousand years. In point of fact no exegete before the modern period ever interpreted the verses this way; such an interpretation is novel and meant to fit the Qur'an into the modern, scientific view of the universe rather than taking the Qur'an and Sunnah as texts of their time and interpreting them in line with their author's intent. Besides ignoring what the texts themselves have to say, these modern apologetic claims themselves ignore or badly mangle the actual earth sciences they are attempting to co-opt in order to justify their claims of an inerrant, scientifically accurate Qur'an and prophetic tradition.

==Qur'an and Sunnah==

The Qur'an itself makes the claim that there are 7 earths and 7 heavens:

{{Quote|{{Quran|65|12}}|ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ ٱلْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا

Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.}}

The tradition of the seven earths is also found in hadith collections of Sahih Al-Bukhari, Sahih Muslim, and Tirmidhi:
{{Quote|{{Bukhari|||3196|darussalam}}|Narrated Salim's father:

The Prophet (ﷺ) said, "Any person who takes a piece of land unjustly will sink down the seven earths on the Day of Resurrection."}}

In the next hadith, طوّقه means put on a neck-ring<ref>طوق tawwaqa [http://www.studyquran.org/LaneLexicon/Volume5/00000179.pdf Lane's Lexicon] p. 1894</ref> and hence these are flat, not spherical layers.
{{Quote|{{Bukhari|||3195|darussalam}}|حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ، أَخْبَرَنَا ابْنُ عُلَيَّةَ، عَنْ عَلِيِّ بْنِ الْمُبَارَكِ، حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، كَانَتْ بَيْنَهُ وَبَيْنَ أُنَاسٍ خُصُومَةٌ فِي أَرْضٍ، فَدَخَلَ عَلَى عَائِشَةَ فَذَكَرَ لَهَا ذَلِكَ، فَقَالَتْ يَا أَبَا سَلَمَةَ اجْتَنِبِ الأَرْضَ، فَإِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏

"‏ مَنْ ظَلَمَ قِيدَ شِبْرٍ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ ‏"

Narrated Muhammad bin Ibrahim bin Al-Harith:

from Abu Salama bin `Abdur-Rahman who had a dispute with some people on a piece of land, and so he went to `Aisha and told her about it. She said, "O Abu Salama, avoid the land, for Allah's Messenger (ﷺ) said, 'Any person who takes even a span of land unjustly, his neck shall be encircled with it down seven earths.' "}}Although the number is not explicitly given, the plural of word for "earth", "أرض" is used here, أرضين meaning "earths". This is used again in conjunction with the plural of the word سماء "sky" or "heavens", سموات, meaning "heavens":{{Quote|{{Bukhari|||4811|darussalam}}| حَدَّثَنَا آدَمُ، حَدَّثَنَا شَيْبَانُ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ جَاءَ حَبْرٌ مِنَ الأَحْبَارِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا مُحَمَّدُ، إِنَّا نَجِدُ أَنَّ اللَّهَ يَجْعَلُ السَّمَوَاتِ عَلَى إِصْبَعٍ وَالأَرَضِينَ عَلَى إِصْبَعٍ، وَالشَّجَرَ عَلَى إِصْبَعٍ، وَالْمَاءَ وَالثَّرَى عَلَى إِصْبَعٍ، وَسَائِرَ الْخَلاَئِقِ عَلَى إِصْبَعٍ، فَيَقُولُ أَنَا الْمَلِكُ‏.‏ فَضَحِكَ النَّبِيُّ صلى الله عليه وسلم حَتَّى بَدَتْ نَوَاجِذُهُ تَصْدِيقًا لِقَوْلِ الْحَبْرِ ثُمَّ قَرَأَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏{‏وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ‏}‏‏

Narrated `Abdullah:

A (Jewish) Rabbi came to Allah's Messenger (ﷺ) and he said, "O Muhammad! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, 'I am the King.' Thereupon the Prophet (ﷺ) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah's Messenger (ﷺ) recited: 'No just estimate have they made of Allah such as due to Him.' (Qur'an 39.67)}}

{{Quote|{{Bukhari|||4811|darussalam}}|Muhammad b. Ibrahim said that Abu Salama reported to him that there was between him and his people dispute over a piece of land, and he came to 'A'isha and mentioned that to her, whereupon she said:

Abu Salama, abstain from getting this land, for Allah's Messenger (ﷺ) said: He who usurps even a span of land would be made to wear around his neck seven earths.}}{{Quote|{{cite web| url=https://sunnah.com/mishkat:2960 | title=Mishkat al-Masabih 2960. In-book reference: Book 11, Hadith 195}}|He told of hearing God’s Messenger say, “If anyone wrongly takes a span of land God who is great and glorious will make him dig it till he gets to the end of seven earths, and then he will have it tied round his neck till the day of resurrection until men are judged.”

Ahmad transmitted it.}}
There is also a da'if/weak chain (graded by Darussalam) of narration hadith referring to this, and so while it may not come from Muhammad, it does show early (and more contemporary) understanding of the verses which was evidently not a mysterious or confusing concept to them:
{{Quote|{{Al Tirmidhi||5|44|3298}}|...Then he said: ‘Do you know what is under you?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Indeed it is the earth.’ Then he said: ‘Do you know what is under that?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Verily, below it is another earth, between the two of which is a distance of five-hundred years.’ Until he enumerated seven earths: ‘Between every two earths is a distance of five-hundred years.’ Then he said: ‘By the One in Whose Hand is the soul of Muhammad! If you were to send [a man] down with a rope to the lowest earth, then he would descend upon Allah.’ Then he recited: He is Al-Awwal, Al-Akhir, Az-Zahir Al-Batin, and He has knowledge over all things.”}}

==Apologetic Claims==

{{Quote|https://archive.ph/97uDr#selection-472.8-489.70|"Allah is He Who Created seven firmaments and of the earth a similar number. Through the midst of them (all) descends His command: that ye may know that Allah has power over all things, and that Allah comprehends all things In (His) Knowledge. (The Noble Quran, 65:12)"

According to Noble Verse 65:12 above, Allah Almighty created 7 Heavens for form the universe. The new scientific discovery had revealed to us that the earth that we currently live on today is also formed from seven layers. The very bottom layer contains most of the uranium and potonium ("sic") and all the materials that we need to create nuclear weapons and energy. Noble Verse 65:12 above does indeed say that the earth was created with seven layers. . . . 
The Seven "Heavens" refers to the layers of our atmosphere.

1. troposphere 2. stratosphere 3. ozone layer 4. mesosphere 5. thermosphere 6. ionosphere 7. exosphere

The Seven "Earths" refer to the layers that literally make up the Earth

1. crust 2. lithosphere 3. upper mantle 4. astenoshpere ("sic") 5. lower mantle 6. outer core 7. inner core

OR they could refer to the "7 Continents" (in the context that "al-ard" means ground)

1. North America 2. South America 3. Australia 4. Asia 5. Africa 6. Antarctica 7. Europe}}

==Analysis==

===Seven Layers===

Verse 37:6 says that the stars are in the lowest heaven, and thus the seven heavens cannot mean the Earth's atmosphere.

{{Quote|{{Quran|37|6}}| Surely We have adorned the nearest heaven with an adornment, the stars}}

Nevertheless, the apologist above claims:

{{Quote||
The Seven "Heavens" refers to the layers of our atmosphere.

1. troposphere 2. stratosphere 3. ozone layer 4. mesosphere 5. thermosphere 6. ionosphere 7. exosphere}}

There is only one atmosphere, but one can classify this one atmosphere by different criteria.
Partitioning by temperature, the result is 5 layers. By aerodynamical state 4 layers, by radiophysical state 3 layers and by chemical processes 2 layers. There is no classification into 7 layers.

To reach the needed "seven layers" different criteria are being mixed to reach the desired number 7. For example, Earth's atmosphere is commonly divided into five main layers based on temperature. From highest to lowest, these layers are:

#Exosphere
#Thermosphere
#Mesosphere
#Stratosphere
#Troposphere

Within the five principal layers which are largely determined by temperature, several secondary layers may be distinguished by other properties:

#Ozone layer
#Ionosphere
#Homosphere and heterosphere
#Planetary boundary layer<ref>{{cite web|url= http://en.wikipedia.org/wiki/Atmosphere_of_Earth|title= Atmosphere of Earth|publisher= Wikipedia|author= |date= accessed January 2, 2014|archiveurl=http://www.webcitation.org/query?url=http%3A%2F%2Fen.wikipedia.org%2Fwiki%2FAtmosphere_of_Earth&date=2014-01-03 |deadurl=no}}</ref>

[[Apologists]] include all five principle layers in their count, then arbitrarily add the ozone layer (which is contained within the stratosphere) and the ionosphere (which forms the inner edge of the magnetosphere) to reach the desired number 7.

If two of the secondary layers are included in the total count, there is no logically viable reason to exclude the planetary boundary layer (the part of the troposphere that is closest to Earth's surface) or the homosphere and heterosphere (which are contained within all five principle layers).

===Seven Layers of the Earth===

{{Quote||
The Seven "Earths" refer to the layers that literally make up the Earth

1. crust 2. lithosphere 3. upper mantle 4. astenoshpere ("sic") 5. lower mantle 6. outer core 7. inner core}}

Note the same inconsistent approach taken to assign seven layers of the atmosphere - i.e. the ''double counting of layers''.

There is also no linguistical evidence or historical examples for 'al-ard meaning or being used for layer(s) of the planet.

'''The general scientific view is that the earth is composed of four (the dominant view)<ref>[https://education.nationalgeographic.org/resource/resource-library-earth-structure/ ''Earth Structure'']. Education. National Geographic. </ref>'''<ref>''[https://www.forbes.com/sites/trevornace/2019/08/26/4-layers-of-the-earth-made-easy/ 4 Layers Of The Earth Made Easy.]'' Forbes - Innovation - Science. Trevor Nace. 2019</ref> '''or five major layers depending on whether one splits the mantle or not.<ref>Lisa Gardiner - [http://www.windows.ucar.edu/tour/link=/earth/Interior_Structure/interior.html&edu=high Structure of the Interior of Earth] - Windows to the Universe, January 18, 2010</ref><ref>Eugene C. Robertson - [http://pubs.usgs.gov/gip/interior/ The Interior of the Earth] - U.S. Geological Survey, May 21, 2007</ref><ref>Maggi Glasscoe - [http://scign.jpl.nasa.gov/learn/plate1.htm Structure of the Earth] - Southern California Integrated GPS Network (SCIGN), August 14, 1998</ref>'''

The five layers are as follows:

#crust
#upper mantle
#lower mantle
#outer core
#inner core

<center>[[File:Lithosphere.gif|450px]]</center>

There are two ways to classify the composition of the geosphere - chemically, into crust, mantle, and core, or functionally, in the case of the outer layers (crust and mantle) into lithosphere and asthenosphere.<ref>Dr. Michael Pidwirny - [http://www.physicalgeography.net/fundamentals/10h.html Fundamentals of Physical Geography/ Structure of the Earth] - 2nd Edition, 2006</ref><ref>[http://www.palaeos.com/Earth/Geosphere/structure.htm The history of life on Earth] - Palaeos</ref>

<center>[[File:Geosphere.gif]]</center>

From the evidence above, one can see apologetic inconsistency, because the apologists double-count the lithosphere/asthenosphere while also counting the crust and upper mantle. This is not consistent since these are alternative classifications.<ref>''[https://www.snexplores.org/article/explainer-earth-layer-layer#:~:text=Starting%20at%20the%20center%2C%20Earth,12%20kilometers%20(7.6%20miles). Explainer: Earth — layer by layer.]'' Earth. Science News Explores. Beth Geiger. 2019.</ref> One cannot count all lithosphere, asthenosphere, crust, and upper mantle together as one would be recounting the same rocks.

A relatively new scientific hypotheses proposed by J. Marvin Herndon and Prof Xiaodong Song suggest the inner core may be further subdivided into four layers; the inner core, the innermost core, a sub-shell of fission material and decay products, and a subcore of uranium and plutonium forming the georeactor.<ref>D. F. Hollenbach, and J. M. Herndon - [http://www.pnas.org/cgi/content/full/98/20/11085 Deep-Earth reactor: Nuclear fission, helium, and the geomagnetic field] - PNAS 2001 vol. 98 no. 20 pp 11085-11090</ref> If this new theory is accepted the number of layers of the earth will rise from five to eight.

It should also be noted here that there is overlap between the chemical and physical designations of layers, specifically at the core-mantle boundary,<ref>''An Introduction to Geology'' (Johnson, Affolter, Inkenbrandt, and Mosher) ''[https://geo.libretexts.org/Bookshelves/Geology/Book%3A_An_Introduction_to_Geology_(Johnson_Affolter_Inkenbrandt_and_Mosher)/02%3A_Plate_Tectonics/2.02%3A_Layers_of_the_Earth 2.2: Layers of the Earth]. Physical Layers.'' Salt Lake Community College via OpenGeology. Libretexts: Geosciences.</ref> making it more difficult to fully class them as separate distinct 'earths'.

Apologists sometimes depict the hydrosphere in their diagrams but are themselves inconsistent in counting/not counting it as one of their seven layers. Even on the crust, there are many layers of rocks one below the other.<ref>For example, here are the illustrated layers of [https://www.nps.gov/zion/learn/nature/images/ZionStratColumn_small_1.jpg Zion National Park], [http://www.grandcanyonguide.net/sites/default/files/geologic-cross-section-photo_1000.png Grand Canyon], [https://www.steinmann.uni-bonn.de/arbeitsgruppen/strukturgeologie/lehre/wissen-gratis/Abb.315ProfileNKA.jpg the Alps] and [http://newsimg.bbc.co.uk/media/images/39076000/gif/_39076834_everest_composition_inf416.gif Himalayas].</ref> Their exact number varies from place to place but they can easily number in dozens, and the diversity of these rock layers forms the very basis of geology. Ignoring these layers ( e.g. [https://en.wikipedia.org/wiki/Stratum strata]) is untenable, as that could easily mean the Earth could be classified as having many more layers than so far discussed.

===Seven Continents of the Earth===

Another common apologetic claim about these verses and narrations is that they are either seven layers or seven continents.

{{Quote||OR they could refer to the "7 Continents" (in the context that "al-ard" means ground) 1. North America 2. South America 3. Australia 4. Asia 5. Africa 6. Antarctica 7. Europe}}

The former explanation (seven layers) would seem more accurate as all translations refer to "earth" and not ground. Nevertheless, although the number of continents is traditionally considered seven, some geographers and scientists think there are only six as Europe and Asia are technically a single land mass (i.e. Eurasia) and on the same tectonic plate.<ref>Matt Rosenberg - [http://geography.about.com/library/misc/blcont.htm Continents] - About.com</ref> The classification of "continent" is thus to some extent culturally rather than scientifically defined.

===Seven Earths===

There are some Muslims who claim that Allah created seven earths.<ref>[http://www.justread.20m.com/scientific%20truth.htm Layers of the Earth] - Justread.20m.com</ref> This is in fact the correct understanding of verse 65:12 supported by various [[hadith]]s and [[tafsir]] commentaries. However, we only know of one, our own. To get around this problem, apologists such as Maurice Bucaille claim scientists have just not discovered the other six yet.<ref>Dr. Maurice Bucaille - [http://web.archive.org/web/20030514172921/http://www.masmn.org/Books/Maurice_Bucaille/The_Bible_The_Quran_and_Science/043.htm The Bible, The Qur'an and Science/ Confrontation with the data in the Qur'an concerning the creation]</ref>

To further complicate matters for apologists, Islamic sources state the seven earths being referred to in verse 65:12 are flat islands, one under the other. For example:

{{Quote|1=[{{Reference archive|1=http://www.oocities.org/tirmidhihadith/page8.html|2=2014-01-07}} Al Tirmidhi 5735]|2=Narrated AbuHurayrah:

While Allah's Prophet (peace be upon him) and his companions were sitting clouds came over them and Allah's Prophet (peace be upon him) asked, "Do you know what these are?" On their replying that Allah and His Messenger knew best, he said, "These are the clouds (anan), these are the water-carriers of the Earth, which Allah drives to people who do not thank Him or call upon him." He then asked, "Do you know what is above you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the firmament, a ceiling which is guarded and waves which are kept back." He then asked, "Do you know what is between you and it?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Between you and it are five hundred years." He then asked, "Do you knew what is above that?" On their replying that Allah and His Messenger (peace be upon him) best he said, "Two heavens with a distance of five hundred years between them." He went on speaking like that till he counted seven heavens, the distance between each pair being like between Heaven and Earth. He then asked, "Do you know what is above that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Above that is the Throne, and the distance between it and the (seventh) heaven is the same as that between each pair of heavens." He then asked, '''"Do you know what is below you?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "It is the earth." He then asked, "Do you know what is under that?" On their replying that Allah and His Messenger (peace be upon him) knew best, he said, "Under it there is another Earth with a journey of five hundred years between them," and so on till he had counted seven earths with a journey of five hundred years between each pair. He then said, "By Him in Whose hand Muhammad's soul is, if you were to drop a rope to the lowest earth it would not pass out of Allah's knowledge."''' He then recited, "He is the First and the Last, the Outward and the Inward, and He is omniscient." (Tirmidhi commented that Allah's Messenger's recitation of the verse indicates that it would go down within Allah's knowledge, power and authority, for Allah's knowledge, power and authority are everywhere, while He is on the Throne, as He described Himself in His Book.)}}

{{Quote|{{Tabari|1|pp. 207-208}}|According to Muhammad b. Sahl b. 'Askar-Isma'il b. 'Abd al-Karim-Wahb, mentioning some of his majesty (as being described as follows): The heavens and the earth and the oceans are in the haykal, and the haykal is in the Footstool. God's feet are upon the Footstool. He carries the Footstool. It became like a sandal on His feet. When Wahb was asked: What is the haykal? He replied: Something on the heavens' extremities that surrounds the earth and the oceans like ropes that are used to fasten a tent. And when Wahb was asked how earths are (constituted), he replied: '''They are seven earths that are flat and islands'''. Between each two earths, there is an ocean. All that is surrounded by the (surrounding) ocean, and the haykal is behind the ocean.}}Many classical commentators identify the word 'sijjinn' in verses {{Quran|83|7-8}} with the lowest Earth (or just below it in hell), or as a place where the book of bad deeds of humans is kept and devils live.<ref>[https://quranx.com/Tafsir/Abbas/83.9 ''Verse 83.9.''] Tafsir Ibn Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs. (Unknown date)</ref><ref>''[https://quranx.com/Tafsir/Jalal/83.7 Tafsir Al-Jalalayn on verse 87:3.]'' Al-Jalalayn / Al-Mahalli and as-Suyuti. Published 1505.</ref><ref>''[https://quranx.com/Tafsir/Kathir/83.7 Tafsir Ibn Kathir on verse 83.7.]'' Ibn Kathir. d. 1373.</ref>

===Seven Universes===
The word that in English is translated for heaven(s) in these verses is samā'/سَماء, which can also be translated as sky (which is essentially its modern meaning in Arabic),<ref>[https://dictionary.cambridge.org/us/dictionary/english-arabic/sky ''Sky.''] Translation English to Arabic. Cambridge dictionary.</ref> or skies samāwāt/ سماوات (plural). This is separate to 'jannah/جَنَّة', which refers to the paradise supposedly in the afterlife for righteous Muslims - which readers may mistake as being the same given the double meaning (of heaven) in English. However, unlike paradise ''(jannah)'', the heaven(s)/skies ''(samā'/samāwāt)'' are part of the cosmos, with the moon being described as in them ({{Quran|71|15-16}}), clouds ({{Quran|2|164}}), along with the stars ({{Quran|41|12}}) etc.

Modern astronomy and technology has allowed us to see, understand, map and even explore the wider Universe, but never found these 7 skies, nor 7 Earths, which as far as we can tell are listed only as 7 was a pre-scientific number of earths and heavens in antique cosmologies.<ref>''[https://www.britannica.com/topic/number-symbolism/7 7. Number Symbolism.]'' Britannica Entry. </ref> Another common apologetic claim is that these seven skies/heavens are actually seven universes which we are yet to discover, and that we know only our one universe so far, often referred to as the lowest/closest heaven ''(al-samā’a l-dunyā)''.

This is due to the Quran stating the nearest/lowest heaven is adorned with stars which cover the known visible universe (such as {{Quran|41|12}}), rather than any philological analysis and ignoring all historical context of the word, which has always meant a 'firmament', or solid layer in the sky to Islamic scholars.<ref>[https://quranx.com/Tafsir/Kathir/13.2 ''Tafsir on Verse 13:2.''] Ibn Kathir. d. 1373. </ref> Using the term 'heavens/skies' was common to refer to this in pre-Islamic Christian literature too.<ref>''[https://www.degruyter.com/document/doi/10.1515/9783110794083/html?lang=en Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background] (Studies in the History and Culture of the Middle East Book 47)''. Decharneux, Julien. 2023. (pp. 255 - 257). De Gruyter. </ref>

However, by looking at the [https://corpus.quran.com/qurandictionary.jsp?q=smw >200 times] they are mentioned in the Quran, there are many problems substituting this meaning as we will see below, '''with all verses using a form of the word al-samā'/السماء''' (whether translated as 'the sky/skies' or 'the heaven/heavens').

====Gates and water of the universe====
The following verse contradicts the 7 universes claim since it says rain was made to fall from heaven. Certainly, rain does not come from outer space, let alone from gates at the edge of the universe which would be ~46.5 billion light years away.<ref>[https://www.mos.org/mos-at-home/pulsar/how-far-away-is-the-edge-of-the-universe#:~:text=We're%20looking%20back%20in,again%2C%20is%20what%20cosmologists%20do. ''How Far Away is the Edge of the Universe?''] Museum of Science Podcast. Janine Myszka. </ref> The word used for heaven here is ''samā''', the same as that for the seven heavens.

{{Quote|{{Quran|54|11}}|So We opened the gates of heaven, with water pouring forth. }}The gates of the heavens are mentioned elsewhere such as below, saying even if God opened a gate so the disbelievers could climb up it, they would still not believe.
{{Quote|{{Quran|15|14-15}}|And if We open for them a gate in the heavens, to ascend it through the day – Even then they would say, “Our sights have been hypnotised – in fact, a magic spell has been cast upon us.”}}

God is also described as having the keys to these:
{{Quote|{{Quran|42|12}}|To Him belong the keys of the heavens and the earth: He expands the provision for whomever He wishes, and tightens it [for whomever He wishes]. Indeed He has knowledge of all things.’}}{{Quote|{{Quran|39|63}}|To Him belong the keys of the heavens and the earth, and those who disbelieve in the signs of Allah—it is they who are the losers.}}
It appears that righteous Muslims, once resurrected, will ascend the cosmos to the upper heavens, which are on top of/above each other ({{Quran|67|3}}, {{Quran|71|15}}) on judgement day, for whom God will open the gates of the skies (so that they can pass the firmament - gates would not be needed if they were simply layers rather than solid objects):
{{Quote|{{Quran|78|19}}|And the heavens will be opened and become gates}}
And similarly in Q7:40.

{{Quote|{{Quran|7|40}}|Indeed, those who deny Our signs and are disdainful of them—the gates of the heaven will not be opened for them, nor shall they enter paradise until the camel passes through the needle’s eye, and thus do We requite the guilty.}}

Which likely then connect to actual paradise (jannah) as they leave the cosmos via ascension (as mentioned above in Q15:14), as paradise (jannah) is also separately described as having its own gates (e.g. {{Quran|38|50}}, {{Quran|39|73}}), a common motif in antiquity as Dr Sean W Anthony explains:
{{Quote|Anthony, Sean W., Dr.. Muhammad and the Empires of Faith: The Making of the Prophet of Islam. Kindle Edition. Location 1134 - 1145. University of California Press. |The cosmological notion of humankind being blocked from accessing Paradise by gates and, thus, the existence of a heavenly gatekeeper is quite an ancient one and by no means exclusive to Jewish, Christian, or Muslim sacred cosmology. Indeed, where “the keys to heaven” as opposed to “the keys of Paradise” motif appears first in the Islamic tradition is in the Qurʾan itself. According the Qurʾan, however, it is God alone who possesses “the keys to the Heavens and Earth [maqālīd al-samāwāt wa-l-arḍ]” (Q. Zumar 39:63, Shūrā 42:12). In the Qurʾān, the keys to the Heavens and Earth are cosmological and do not assume an explicitly eschatological function—rather the emphasis falls on God’s unrivaled sovereignty over the cosmos as its sole Creator. Yet the Qurʾan does speak of the doors of heaven in a strikingly eschatological vein. Most illustrative of this is the sole verse in which both Paradise (al-jannah) and heaven (al-samāʾ; lit., “the sky”) are mentioned together: “Truly, as for those who disbelieve and spurn our signs, the doors of heaven will not be opened for them nor will they enter Paradise until the camel passes through the eye of a needle” (Q, Aʿrāf 7:40). If a distinction is to be drawn between heaven (al-samāʾ) and Paradise (al-jannah) in qurʾānic cosmology, Paradise appears to be the felicitous abode that lies beyond the sky canopy of the heavens above the Earth.}}

====Earth created before the universe====
The Quran also has the Earth created before the heavens (universes) are created, while the heaven is 'smoke' (''see [[Quran and a Universe from Smoke]]''). Obviously the Earth cannot be created before the Universe is made:
{{Quote|{{Quran|41|9-12}}|Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance).
Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.}}Nor, it should go without saying, was the universe ever made from smoke.

====The universe as a roof/ceiling/canopy====
The sky/heavens are also repeatedly called a roof/ceiling/canopy/building/edifice etc. in multiple verses using multiple words,<ref>Samk [https://lexicon.quranic-research.net/data/12_s/201_smk.html سمك] - Lane's Lexicon [https://lexicon.quranic-research.net/pdf/Page_1430.pdf pp 1430]

Safq [https://lexicon.quranic-research.net/data/12_s/144_sqf.html سقف] - Lane's Lexicon [https://lexicon.quranic-research.net/pdf/Page_1382.pdf pp 1382]

Bina [https://lexicon.quranic-research.net/data/02_b/198_bne.html بنى] - Lane's Lexicon [https://lexicon.quranic-research.net/pdf/Page_0261.pdf pp 261]</ref> which even being generous as a metaphorical interpretation does not match the description of a complex universe, with the majority in a gaseous state of almost entirely empty space, with structures like stars and planets being extremely sparse throughout the 'void' of space.<ref>''[https://www.popularmechanics.com/space/deep-space/a44050735/the-universe-is-mostly-empty-space/ Most of the Universe Is a Void. Here’s How That Emptiness Will Eventually Gobble Up All of Space.]'' Paul M. Sutter. 2023. Space. Popular Mechanics. A Part of Hearst Digital Media.

''P.M. Sutter is a science educator and a theoretical cosmologist at the Institute for Advanced Computational Science at Stony Brook University'' </ref>

However this description does perfectly match the antiquity view of the sky being a literal solid object, made up of 'firmaments':
{{Quote|{{Quran|2|22}}|who assigned to you the earth for a couch, and heaven for an edifice (binā) , and sent down out of heaven water, wherewith He brought forth fruits for your provision; so set not up compeers to God wittingly.}}{{Quote|{{Quran|52|5}}|And by the canopy (safq) raised ˹high˺!}}{{Quote|{{Quran|79|28}}|He raised its ceiling (samk) and proportioned it.}}{{Quote|{{Quran|40|64}}|It is Allah Who made for you the earth your resting place and the sky a building (binā), and moulded you so gave you the best shape, and gave you pure things for sustenance; such is Allah, your Lord; so Most Auspicious is Allah, the Lord Of The Creation.}}{{Quote|{{Quran|21|32}}|And We made the sky a protected roof (saqf), but they, from its signs, are turning away.}}

=====A raised universe=====
Raising the roof/canopy in Q52:5 and Q79:28 (above, and see also Q55:7 below) also makes no sense in the context of our modern understanding of the Universe, where there is no scientific theory that our visible Universe was 'raised'. But does match the idea of the physical sky being broken from Earth and raised.
{{Quote|{{Quran|55|7}}|He raised the heaven (samā') high and set up the balance,}}

=====The solid universe=====
Expanding on the descriptions of the sky as a solid object (and the upper skies), like a roof/canopy/ceiling etc; this concept is backed up repeatedly in descriptions from other verses, which unanimously support the solid firmament(s) view. The mostly gaseous empty state of the universe is in no way reflected in the Qur'an, with the sky(s):

*Raised without pillars that we can see - {{Quran|13|2}}

*The sky would fall otherwise - {{Quran|22|65}}
*A piece of the sky would fall otherwise - {{Quran|52|44}}, {{Quran|34|9}} or could fall - {{Quran|17|92}}
*They are strong - {{Quran|78|12}}
*And stacked above each other - {{Quran|67|3}} and {{Quran|71|15}}
*Can be split open - {{Quran|25|25}} and {{Quran|42|5}}

*And can be rolled up {{Quran|21|104}} and {{Quran|39|67}}

Which is why the debates around the sky(s) among classical mufassirūn have centred around whether the 'firmament' is flat or domed,<ref>E.g. see: [https://quranx.com/Tafsir/Kathir/13.2 ''Tafsir Ibn Kathir on Verse 13:2''] and [https://quranx.com/Tafsir/Kathir/36.37 ''verse 36:37-40'']. Ibn Kathir d. 1373</ref> not solid or gas. And none have come up with a picture of the universe like we now know based off their studying of the Qur'an.

====The universe as day and night ====
''Main page: [[Geocentrism and the Quran]]''

The Quran also states that the night and morning are said to be an attribute of the heaven (l-samā'u) which God built (banāhā) and raised (rafaʿa) as a ceiling (samkahā) and ordered it (fasawwāhā) when he created the heaven and earth. The possessive hā suffix in laylahā (its night) and ḍuḥāhā (its morning light (translated as 'forenoon' below) relates night and day to the heaven - which does not apply at all to the whole universe.

In reality, the night and day we experience is a feature of the earth's rotation on its axis and is only applicable to Earth itself. There is no sense in which the earth's night and day apply across the wider cosmos as it would need to to be able to substitute the word/modern concept 'universe' with heaven/heavens (samā').
{{Quote|{{Quran|79|27-29}}|Is your creation more prodigious or that of the heaven He has built? He raised its vault and fashioned it, and darkened its night, and brought forth its forenoon.}}

====The universe split from the Earth====
The ancient concept of the sky splitting from the Earth can be traced back to Mesopotamian<ref>''[https://www.metmuseum.org/toah/hd/epic/hd_epic.htm Mesopotamian Creation Myths.]'' Ira Spar. 2009. Heilbrunn Timeline of Art History. The Met Musuem. </ref> and Egyptian<ref>''[https://www.researchgate.net/publication/338646511_Skyscapes_Landscapes_and_the_drama_of_Proto-Indo-European_myth Skyscapes, Landscapes, and the drama of Proto-Indo-European myth.]'' John Grigsby PhD Synthesis. 2020.

''The relevant section can be viewed [https://www.researchgate.net/figure/The-Egyptian-myth-of-the-creation-of-earth-and-sky-has-the-sky-Goddess-Nut-separated-from_fig4_338646511 here].''</ref> creation myths in which heaven was separated from earth. This myth which was wide-spread at the time of Islam's emergence, did not puzzle contemporary Muslims, as can be seen by the many classical tafsirs on this (and other relevant) verses.<ref>''[https://quranx.com/Tafsir/Kathir/21.30 Tafsir Ibn Kathir on verse 21:30.]'' Ibn Kathir d 1373</ref><ref>''[https://quranx.com/Tafsir/Jalal/21.30 Tafsir Al-Jalalayn on Verse 21:30]''. Al-Jalalayn/ al-Maḥalli and as-Suyuti. Published 1505.</ref>

There is no scientific theory in which the much larger universe, (i.e. for context our home galaxy, the Milky Way, containing at least 100 billion much larger stars, and the observable universe containing at least 100 billion galaxies)<ref>''[https://exoplanets.nasa.gov/what-is-an-exoplanet/what-is-the-universe/ What is the universe?]'' NASA’s Astrophysics Division. NASA.</ref> was pulled apart from Earth. Instead current scientific theories support the belief it was formed from when the solar system settled into its current layout about 4.5 billion years ago (billions of years after the universe was created), with Earth specifically forming when gravity pulled swirling gas and dust particles of different sizes orbited the sun at slightly different speeds, allowing them to bump into each other and stick together. Eventually, they grew from tiny dust grains into boulders, then into larger “planetesimals”, with one eventually becoming the third planet from the Sun.<ref>''[https://news.uchicago.edu/explainer/formation-earth-and-moon-explained How the Earth and moon formed, explained.]'' Explainer Series. University of Chicago News. University of Chicago.</ref><ref>''[https://science.nasa.gov/earth/facts/ Facts about Earth.]'' Earth facts. NASA Science. NASA</ref>

The word translated "joined together" is ratqan (رَتْقًا)<ref>[https://www.studyquran.org/LaneLexicon/Volume3/00000193.pdf Lane's Lexicon p. 1027 رَتْقًا]</ref> meaning closed up or sewn up, also used metaphorically in terms of reconciling people, but does not imply a homogenous mass or state, let alone a singularity. Mirroring this is the word fataqnāhumā<ref>[https://www.studyquran.org/LaneLexicon/Volume6/00000115.pdf Lane's Lexicon p. 2331 فتق]</ref> ("parted them"/"rent/clove them asunder"/), which means to slit, rent asunder, divide, unstitch.

{{Quote|{{Quran|21|30}}|Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?}}Some Muslim apologists ''(such as Zakir Naik, as can be see in 3:27 of this [https://www.youtube.com/watch?v=OvG-606KqwU&t=120s YouTube video] - along with a response to him)'' have even claimed that this verse shows scientific foreknowledge of the Big Bang. His claim seems to be that the verse stating the skies and Earth "joined together/ratqan" is referring to the fact that during the Big Bang all the mass that went on to form the rest of the universe originated from the same point of singularity. There are many issues with this interpretation. These are discussed more in-depth in the page ''[[Quran and a Universe from Smoke]]'' and the main ''[[Scientific Errors in the Quran]]'' section''.'' But some of the obvious issues are:
* If this is supposed to be the big bang itself as Naik claims (with the same mass/atoms from one singularity going on to form others) then this is does not match what actually happened, with the Earth not even existing for another 9.3 billion years after the Universe began.<ref>''[https://www.space.com/24054-how-old-is-the-universe.html How old is the universe?]'' Keith Cooper. 2023. Space.com.

''The Universe is listed as ~13.8bn years old and the Earth ~4.5bn which leaves Earth created ~9.4bn years ago.''</ref>
*Therefore to match the essence of what he is saying you would have to essentially take a metaphorical view of the verse, which there appears to be no real justification for other than trying to avoid the scientific error of its literal meaning - no major tafsir does this before modern times. If God simply meant from the same matter, surely he could have said so.
*If one holds that Q21:30 describes the big bang/substances of the heavens and Earth, the atomic particles that would later form the Earth would at the beginning would have to be separated from those that would go on to form everything else in the universe. This, however, bears no resemblance to modern scientific cosmology, wherein the material that forms the Earth passed through at least one earlier generation of stars,<ref>''[https://www.amnh.org/exhibitions/permanent/the-universe/stars/a-spectacular-stellar-finale/we-are-stardust We Are Stardust.]'' Part of Hall of the Universe. American Museum of Natural History. </ref> and more recently was part of various asteroids, comets and planetesimals orbiting the sun (which could all be described as being in or part of/making up the 'heavens') that sometimes collided and merged with each other, sometimes split apart, and gradually coalesced under gravity to form the Earth and other planets.
*The language and context used, with the verse taking the word 'al-samā' (but plural ''al-samawati''), and 'al-ard' (the Earth), uses them in a way that does not match any other verses, despite having he definite 'al' particle implying they are a specific single thing. For example to say the sky can refer to the substance of the universe contradicts the verse Q79:27-29 which puts night and day as a property of the sky. The very next verse Quran 21:31 speaks of mountains being placed on the Earth, where here, 'the Earth' must mean the actual world, yet Naik is claiming 'the Earth/ 'al-ard' refers merely to atomic particles around the time of the big bang to the creation of our solar system.
*He also completely ignores that this is referring to 'skies' plural, which must mean multiple universes to match the description of stars being in the closest universe in e.g. Q41:12, which is not supported by current scientific theory. In another speech he changes the definition of al-samā' again, this time to mean the atmosphere of the Earth ''(see 16:11 of this [https://www.youtube.com/watch?v=h3ewI1YXc-c&t=1229s YouTube video])'', which contradicts too many verses (and the universe definition) to name, but many can be seen throughout this article.

=====The Universe as a separate entity to Earth=====
Verses in the Quran always describe the heaven and the Earth as separate entities, such as the above verse (Q21:30) describing them as split, with the verse stating that "We clove them" (dual pronoun 'huma'), not "We clove it", thereby indicating that the Earth and skies are distinct after the cloving. Along with things like the moon being described as in them ({{Quran|71|15-16}}), the clouds ''between'' the skies and the Earth ({{Quran|2|164}}), along with the stars being in the nearest sky ({{Quran|41|12}}) etc.

The Quran never indicates that the Earth itself is simply within this lowest/nearest heaven along with the other planets, stars and heavenly objects. In reality Earth is the 3rd planet in our Inner Solar System, of the Orion Arm of the Milky Way Galaxy, which is part of the Virgo Supercluster within the wider Laniakea Supercluster, itself one of many,<ref>[https://aaa.org/2022/08/01/our-cosmic-address-where-is-earth-situated-in-the-univers ''Our Cosmic Address: Where is Earth Situated in the Universe?''] - Simone Lilavois - Amateur Astronomers Association, 1 August 2022</ref> making the description odd in light off modern science, but again matching the 'firmament torn from the Earth' view of antiquity.

====Between the Universe and the Earth====

God is said to have dominion/sovereignty of the heavens and Earth and all that is ''between them (baynahum بينهم).''

There is nothing between the Earth and the rest of the universe, so substituting the 'heavens' with the modern definition of the universe does not make sense here. Yet once again matches the ancient view of the heavens as 'firmaments' in the sky with space between them.

This idea is also backed up in many hadith ''(see: [[Qur'an, Hadith and Scholars:Creation]]),'' such as {{Bukhari|||7517|darussalam}}, describing Muhammad's alleged night journey through the heavens, and {{Bukhari|||7423|darussalam}} comparing distances of degree between those in paradise to the distance between the sky (samā', i.e. Universe as apologists claim) and the Earth to show how large they are.
{{Quote|{{Quran|5|18}}|Say the Jews and the Christians: "We are sons of God and beloved of Him." Say: "Why does He punish you then for your sins? No: You are only mortals, of His creation." He can punish whom He pleases and pardon whom He wills, for God's is the kingdom of the heavens and the earth and all that lies between them, and everything will go back to Him.}}

{{Quote|{{Quran|50|38}}|And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.}}This is repeated in {{Quran|15|85}}, {{Quran|19|65}}, {{Quran|21|16}} and {{Quran|25|59}}.

Clouds are also distinctly said to be ''between'' the heavens and the Earth, again preventing the interpretation of the 'samā'/heavens/skies as our whole/visible universe.

''Note: This also separately contradicts Zakir Naik's definition of the heaven(s) as the Earths atmosphere which the clouds are also in, and not between.''{{Quote|{{Quran|2|164}}|Indeed in the creation of the heavens and the earth, and the alternation of night and day, and the ships that sail at sea with profit to men, and the water that Allah sends down from the sky—with which He revives the earth after its death, and scatters therein every kind of animal—and the changing of the winds, and the clouds disposed between the sky (samā') and the earth, there are surely signs for a people who exercise their reason.}}

==See Also==

*[[Scientific Miracles in the Quran]]
{{Hub4|Harun Yahya|Harun Yahya}}{{Hub4|Cosmology|Cosmology}}

==External Links==

*[{{Reference archive|1=http://www.answering-islam.org./Quran/Science/seven_earths.html|2=2011-12-05}} Qur'an & Science Problem: The Seven Earths] ''- Answering Islam''

==References==
{{Reflist|30em}}
[[Category:Qur'an]]
[[Category:Islam and Science]]
[[Category:Cosmology]]
[[Category:Harun Yahya]]
[[Category:Apologetics]]

Sawm (Fasting)

2026-05-29T18:29:59Z

Asmith: updated language and language score

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'''Sawm''' (صوم‎) is the [[Arabic]] word which refers to [[Islam|Islamic]] [[fasting]]. The observance of sawm during the Islamic month of Ramadan is one of the [[Five Pillars of Islam]] and therefore a compulsory ([[fard]] فرض) duty.

==Salient features==

The salient features of Islamic fasting are:

*For 30 days every [[Islamic Lunar Calendar|lunar year]] (during the month of Ramadan), waking up before dawn and eating and drinking to prepare for the fast
*Refraining from eating, drinking, smoking, and engaging in [[Sex|sexual intercourse]] from dawn (fajr) to sunset (maghrib).
*Breaking the fast at sunset and again eating and drinking to prepare for the day ahead.

==Adverse effects==

The [[Adverse Effects of Islamic Fasting|adverse effects of Islamic fasting]] are numerous and encompass both personal and societal issues such as [[health]], national economy and productivity, crime rates, public safety and social behavior. Islamic fasting is thus very unlike medical fasting. It is more accurately described as meal delay, and for many practitioners binge eating and unhealthy eating habits increase during the month of Ramadan.

===Other religions===

Rules vary but fasting in Christianity is generally not compulsory, nor is it expected to be a complete fast. Christians generally reduce (not stop) their intake of food, and also drink freely during fasts. This is a healthier way compared to the Islamic sawm. Similarly in Hinduism, fasting is a part of the religion, but individuals observe different kinds of fasts based on their personal beliefs and local customs.<ref>[{{Reference archive|1=http://en.wikipedia.org/wiki/Fasting|2=2013-03-14}} Fasting] - Wikipedia, accessed March 14, 2013</ref>

==Binge eating==

Binge eating is a common habit during Ramadan.<ref>[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.khaleejtimes.com%2FDisplayArticleNew.asp%3Fcol%3D%26section%3Dtheuae%26xfile%3Ddata%2Ftheuae%2F2008%2FSeptember%2Ftheuae_September167.xml&date=2011-07-12 Dietitian Advises Selective Eating Habits During Ramadan] - Khaleej Times Online, September 7, 2008</ref> For example, in Egypt, national statistics point to a substantial increase in consumption of food, electricity, and medications related to digestive disorders during the month of Ramadan as compared with the monthly average in the rest of the year.<ref>Abdel-Moneim Said - [{{Reference archive|1=http://weekly.ahram.org.eg/2009/963/op11.htm|2=2011-08-28}} Wasting Ramadan] - Al-Ahram Weekly, September 3, 2009</ref> Similarly in Doha, Qatar, almost 8,000 cases of indigestion were recorded at the Hamad Medical Hospital emergency room solely in the first week of Ramadan 2011, due to "most of the population sleeping during the day" and eating "large feasts".<ref name="ANSMarch132012Ram">[{{Reference archive|1=http://www.ansamed.info/ansamed/en/news/sections/generalnews/2012/03/13/visualizza_new.html_131156617.html|2=2012-03-15}} Qatar: surge in diabetes/obesity, unhealthy Arab habits] - ANSAmed, March 13, 2012</ref>

==Animal slaughter==

Once the month of Ramadan comes to an end, Muslims then observe Eid ul-Fitr ("Festival of Fast-Breaking"), a day to celebrate the end of Ramadan. Eid celebrations include the unprecedented large-scale slaughter of at least a hundred million [[animals]].<ref>{{cite web|url= http://en.wikipedia.org/wiki/Eid_ul-Adha#Traditions_and_practices|title= Eid ul-Adha/ Traditions and practices|publisher= Wikipedia|author= |date= accessed October 18, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fen.wikipedia.org%2Fwiki%2FEid_ul-Adha%23Traditions_and_practices&date=2013-10-18|deadurl=no}}</ref> In the Netherlands alone, which has little over a million Muslims, a 100,000 animals were slaughtered in 2010 for Eid al-Adha ("Festival of Sacrifice").<ref>[http://abna.ir/data.asp?lang=3&Id=214020 Netherland Muslims slaughtered 100,000 animals for Eid ul-Adha] - Ahlul Bayt News, November 21, 2010</ref> And in Pakistan, 7.5 million animals (2.5 million cows and 5 million goats) were slaughtered.<ref>{{cite web|url= http://www.travelwireasia.com/2010/11/bakra-eid-the-cost-of-sacrifice/|title= Bakra Eid: The cost of sacrifice|publisher= Travel Wire Asia|author= |date= November 16, 2010|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.travelwireasia.com%2F2010%2F11%2Fbakra-eid-the-cost-of-sacrifice%2F&date=2013-10-18|deadurl=no}}</ref> Muslim children are often present and observe this, as it is considered a family ritual.<ref>{{cite web|url= http://www.arabnews.com/news/468058|title= Celebrating Eid Al-Adha in the US|publisher= Arab News|author= Sameen Tahir-Khan|date= October 18, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.arabnews.com%2Fnews%2F468058&date=2013-10-18|deadurl=no}}</ref>

==See Also==

{{Hub4|Fasting|Fasting}}

{{Hub4|Animals|Animals}}

==External Links==

*[{{Reference archive|1=http://www.memri.org/report/en/0/0/0/0/0/0/6656.htm|2=2012-09-13}} "Ramadan is the month of victory for those who wage jihad for Allah"]

==References==
{{reflist}}

[[Category:Stubs]]
[[Category:Fasting]]
[[Category:Stubs]]
{{stub}}

Scientific Errors in the Hadith

2026-05-29T16:13:01Z

Asmith: updated language and language score

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A common criticism of the [[Hadith]], [[Scientific Errors in the Quran|as with the Quran]], is that they contain numerous [[Islam and Science|scientific]] and historical errors, with no obvious attempts to differentiate their understanding of the natural world and historical events from the common folklore and misconceptions of the people living in 7th century Arabia. Modern apologetic responses typically appeal to metaphor, alternative meanings, or [[w:Phenomenology (philosophy)|phenomenological]] interpretations of such hadiths. They also argue that the wording needed to be acceptable to people of its time. Critics typically argue that an all-knowing, perfect communicator would nevertheless have been able to guide the avoidance of statements in the Hadith that reinforced misconceptions of the time, caused future generations to have doubts about its perfection, and on a scale that critics contend is an overwhelming weakness.
==Archaeology==

===Adam was a 90 foot giant===

Hadiths state that humans were created in the physical image of Allah, were at first 90 feet (60 cubits) tall, and have been decreasing in height ever since. The oldest human remains found in Ethiopia (Lucy and Ardi) are, however, shorter than modern humans. Nor does this match anything we know about the evolution and development of humans as a species.<ref>For the science of evolution covering modern humans for the general reader, see for example:

''Who are we and how we got here: Ancient DNA and the new science of the human past'' by David Reich. 2018.

''Evolution: The Human Story'' by Alice Roberts. 2023.

''Human Origins 101'' by Holly Dunsworth. 2007.

''The Greatest Show on Earth: The Evidence for Evolution'' by Richard Dawkins. 2010.

''Our Human Story'' by Louise Humphrey and Chris Stringer. 2018.

''Why Evolution is True (Oxford Landmark Science)'' by Jerry Coyne. 2009.</ref>

{{Quote|{{Bukhari|||3326|darussalam}}, See also: {{Muslim||2841|reference}} and {{Muslim||2612e|reference}}|Narrated Abu Huraira:

The Prophet said, "Allah created Adam, making him 60 cubits tall. When He created him, He said to him, "Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring." So, Adam said (to the angels), As-Salamu Alaikum (i.e. Peace be upon you). The angels said, "As-salamu Alaika wa Rahmatu-l-lahi" (i.e. Peace and Allah's Mercy be upon you). Thus the angels added to Adam's salutation the expression, 'Wa Rahmatu-l-lahi,' Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam's creation.}}
==Astronomy==

===The sun goes under Allah's chair===

{{Quote|{{Bukhari|||3199|darussalam}}| Narrated Abu Dhar:
The Prophet asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Apostle know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. }}

===The sun prostrates===

{{Quote|{{Muslim||159a|reference}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you know where the sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it '''the Sun glides till it reaches its resting place under the Throne. Then it falls prostrate''' and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. The Messenger of Allah (may peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.}}

===The sun rises between the horns of Satan===
{{Quote|{{Muslim||828b|reference}}|Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying: Do not intend to observe prayer at the time of the rising of the sun nor at its setting, for it rises between the horns of Satan.}}

=== The sun sets in a muddy spring ===
{{Quote|{{Abu Dawud||4002|darussalam}}|Narrated Abu Dharr: I was sitting behind the Messenger of Allah (ﷺ) who was riding a donkey while the sun was setting. He asked: Do you know where this sets ? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water (Hamiyah).}}

===The moon has light===

{{Quote|{{Bukhari|||3200|darussalam}}| Narrated Abu Huraira:
The Prophet said, "The sun and the moon will be folded up deprived of their light on the Day of Resurrection." }}

===Eclipses occur to scare humankind===

{{Quote|{{Bukhari|||1048|darussalam}}| Narrated Abu Bakra: Allah's Apostle said: "The sun and the moon are two signs amongst the signs of Allah and they do not eclipse because of the death of someone but Allah frightens His devotees with them." }}

===There are giant goats in space===

{{Quote|{{Abu Dawud||4723|darussalam}}|
Narrated Al-Abbas ibn AbdulMuttalib:
I was sitting in al-Batha with a company among whom the Apostle of Allah (peace be upon him) was sitting, when a cloud passed above them.

The Apostle of Allah (peace be upon him) looked at it and said: What do you call this? They said: Sahab.

He said: And muzn? They said: And muzn. He said: And anan? They said: And anan. AbuDawud said: I am not quite confident about the word anan. He asked: Do you know the distance between Heaven and Earth? They replied: We do not know. He then said: The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance (going on till he counted seven heavens). Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there '''are eight mountain goats''' the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then Allah, the Blessed and the Exalted, is above that }}

===Earth rests on a cosmic whale===

The following citation is taken from the Arabic version of Ibn Kathir’s [[Tafsir]], since the English translation omits these traditions. Similar ideas are found in Tafsir Tabari, Al Qurtubi and in the tafsir attributed to Ibn Abbas.

{{Quote|1=[http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KATHEER&nType=1&nSora=68&nAya=1 Tafsir Ibn-Kathir]|2=It was said that '''Nun refers to a great whale''' that rides on the currents of the waters of the great ocean and '''on its back it carries the severn Earths''', as was stated by Imam Abu Jafar Ibn Jarir. Narrated by Ibn Bashar, narrated by Yahya, narrated by Sufyan Al-Thuri, narrated by Sulayman Al-Amash, narrated by Abu Thubian, narrated by Ibn Abbas who related, "The first thing that Allah created was the pen and He said to it ‘Write’. The pen asked, ‘What shall I write?’ Allah said, ‘Write (the) fate (of everything).’ So the pen wrote everything that shall be from that moment until judgment day.

Then Allah created the "Nun" and He caused steam to rise out of which the heavens were created '''and the Earth was then laid flat on nun’s back'''. Then the Nun became nervous and (as a result) the earth began to sway, but '''(Allah) fastened (the earth) with mountains lest the earth should move''' ...

It was narrated by Ibn Jarir, narrated by Ibn Hamid, narrated by Ata’a, narrated by Abu Al-Dahee, narrated by Ibn Abbas who stated, "The first thing my Lord created, may He be Exalted and Glorified, was the pen and He said to it, ‘Write.’ So the pen wrote all that will be until judgment day. Then Allah created the Nun (the whale) above the waters and '''he pressed the Earth into its back'''.

Al Tabarani narrated the same hadith above (from the prophet Muhammad) who narrated from Abu Habib Zaid Al-Mahdi Al Marouzi, narrated by Sa’id Ibn Yaqub Al-Talqani, narrated by Mu’amal Ibn Ismail, narrated by Hamad Ibn Zaid, narrated by Ata’a Ibn Al Sa’ib, narrated by Abu Al Dahee Muslim Ibn Subaih, narrated by Ibn Abbas who stated that the prophet – may peace and blessing be upon him and his family - said, "The first things Allah created were the pen and the whale and He said to the pen ‘Write.’ The pen asked, ‘What shall I write?’ Allah replied, ‘Everything that shall be until judgment day.’ Then He said ‘Nun. By the Pen and by what they write.’ So Nun is the whale and al-Qalam is the pen" ...

Ibn Abu Nujaih stated that Ibrahim Ibn Abu Bakir was informed by Mujahid who said, "It was said that Nun is '''the great whale who is underneath the seven Earths'''." Furthermore, Al-Baghawy – may Allah rest his soul - and a group of commentators stated that on the back of this whale there is a great rock whose thickness is greater than the width of the heavens and the earth and '''above this rock is a bull that has forty thousand horns. On the body of this bull are placed the seven earths and all that they contain''', and Allah knows best.}}

==Biology==

===Saying "Allah willing" during sex guarantees a male child===

{{Quote|{{Bukhari|||2819|darussalam}}|Allah's Messenger (ﷺ) said, "Once Solomon, son of David said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that a (i.e. if Allah wills) but he did not say, 'Allah willing [''inshaAllah''].' Therefore only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause."}}

===Embryology===
{{Main|Sources of Islamic Theories of Reproduction|Embryology in the Quran}}

====Stages of development====

According to the hadith, the embryo spends 40 days as a drop of sperm, 40 days as a clot, and then 40 days as a piece of flesh. By contrast, modern science has revealed that by day 56 the fetus is essentially a complete, though tiny, human being with all organ systems in place, and all tissues developed.

{{Quote|{{Bukhari|||3208|darussalam}}, See also: {{Bukhari|||3332|darussalam}}, {{Bukhari|||6594|darussalam}}, {{Bukhari|||7454|darussalam}}, and {{Muslim||2643a|reference}}|Narrated 'Abdullah bin Mus'ud:

“Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period.”}}

====Late sex assignment====

The hadith also hold that the embryo is neither male nor female until after the clot phase is reached. By contrast, modern genetics has revealed that the gender of a baby is determined at the moment of conception.

{{Quote|{{Bukhari|||6595|darussalam}}, See also: {{Bukhari|||3333|darussalam}}, and {{Muslim||2646|reference}}|Narrated Anas bin Malik:

“The Prophet said, "Allah puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now) a clot! O Lord, (it is now) a piece of flesh.' And then, if Allah wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female?”}}

====Discharge order determines sex====
The hadith state that the child will inherit the gender of that parent which 'discharges first' during intercourse. Modern genetics, by contrast, has revealed that the order of discharge does not affect the child's gender.
{{Quote|{{Bukhari|||3329|darussalam}}|
Narrated Anas: When 'Abdullah bin Salam heard the arrival of the Prophet at Medina, he came to him and said, "I am going to ask you about three things which nobody knows except a prophet:
1)What is the first portent of the Hour?
2)What will be the first meal taken by the people of Paradise?
3)Why does a child resemble its father, and why does it resemble its maternal uncle"
Allah's Apostle said, "Gabriel has just now told me of their answers." 'Abdullah said, "He (i.e. Gabriel), from amongst all the angels, is the enemy of the Jews." Allah's Apostle said, "The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be Extra-lobe (caudate lobe) of fish-liver. As for the resemblance of the child to its parents: '''If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father, and if the woman gets discharge first, the child will resemble her."'''}}

==='Nobody knows what is in the womb'===

The hadith state that 'nobody knows what is in the womb'. Modern technology, however, has enabled doctors to look into the womb in great detail.

{{Quote|{{Bukhari|||1039|darussalam}}| Narrated Ibn 'Umar: Allah's Apostle (p.b.u.h) said, "Keys of the unseen knowledge are five which nobody knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain." }}

===Babies cry at birth because Satan touches them===

{{Quote|{{Bukhari|||3286|darussalam}}| Narrated Abu Huraira:

'''The Prophet said, “When any human being is born. Satan touches him at both sides of the body with his two fingers''', except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead.”|}}

{{Quote|2=Narrated Sa`id bin Al-Musaiyab:

Abu Huraira said, "I heard Allah's Messenger (ﷺ) saying, 'There is none born among the off-spring of Adam, but Satan touches it. '''A child therefore, cries loudly at the time of birth because of the touch of Satan, except Mary and her child.'''" Then Abu Huraira recited: "And I seek refuge with You for her and for her offspring from the outcast Satan" (3.36)|{{Bukhari|||3431|darussalam}}}}{{Quote|{{Bukhari|||3286|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, "When any human being is born. Satan touches him at both sides of the body with his two fingers, '''except Jesus, the son of Mary, whom Satan tried to touch but failed, for he touched the placenta-cover instead'''."}}

===Birth marks are caused by the evil eye===

{{Quote|{{Bukhari|||5739|darussalam}}| Narrated Um Salama:
that the Prophet saw in her house a girl whose face had a black spot. He said. "She is under the effect of an evil eye; so treat her with a Ruqya." }}

===Yawning is from Satan===
The hadith state that Satan causes people to yawn. By contrast, modern science has revealed that yawning occurs when one's blood contains an increased amount of carbon dioxide.

{{Quote|{{Bukhari|||3289|darussalam}}| “Narrated Abu Huraira: The Prophet said, "Yawning is from Satan and if anyone of you yawns, he should check his yawning as much as possible, for if anyone of you (during the act of yawning) should say: 'Ha', Satan will laugh at him."}}

===Satan sleeps in one's nose at night===

{{Quote|{{Muslim||238|reference}}|Abu Huraira reported: The Apostle of Allah (may peace be upon him) said. When any one of you awakes up from sleep and performs ablution, he must clean his nose three times, for the devil spends the night in the interior of his nose.}}

===Oversleeping is caused by Satan urinating in one's ear===

{{Quote|{{Bukhari|||1144|darussalam}}|Narrated 'Abdullah :

A person was mentioned before the Prophet (p.b.u.h) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said, "Satan urinated in his ears."}}

===Non-Muslims have and use seven intestines===

{{Quote|{{Muslim||2060a|reference}}, {{Muwatta|49||9}}, &{{Muwatta|49||10}}|Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying that a non-Muslim eats in seven intestines whereas a Muslim eats in one intestine.}}

{{Quote|{{Muslim||2063|reference}}|Abu Huraira reported that Allah's Messenger (may peace be upon him) invited a non-Muslim. Allah's Messenger (may peace be upon him) commanded that a goat be milked for him. It was milked and he drank its milk. Then the second one was milked and he drank its milk, and then the other one was milked and he drank its milk. till he drank the milk of seven goats. On the next morning he embraced Islam. And Allah's Messenger (may peace be upon him) commanded that a goat should be milked for him and he drank its milk and then another was milked but he did not finish it, whereupon Allah's Messenger (may peace be upon him) said: A believer drinks In one intestine whereas a non-believer drinks in seven intestines.}}

===Women are deficient in intelligence===
{{Main|Women's Intelligence and the Islamic Tradition}}
The hadith maintain that women are less intelligent than men, the reason given or this is that as a punishment for Eve's transgressions in the garden and 'betrayal of her husband', Allah decided to make women menstruate, suffer pregnancy, and lose out on intelligence. Modern science, however, has revealed no such universal deficiency in women's intelligence. {{quote | {{Bukhari|||2658|darussalam}}, See also: {{Bukhari|||1462|darussalam}}, and {{Bukhari|||304|darussalam}}|Narrated Abu Said Al-Khudri

The Prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes." He said, "This is because of the deficiency of a woman's mind." }}{{Quote|{{Bukhari|||3399|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, "Were it not for Bani Israel, meat would not decay; and were it not for Eve, no woman would ever betray her husband."}}{{Quote|{{Tabari|1|pp. 280-281}}|His Lord called out to him: Adam, is it from Me that you are fleeing? Adam replied: No, my Lord, but I feel shame before You. When God asked what had caused his trouble, he replied: Eve, My Lord. Whereupon God said: Now it is My obligation to make her bleed once every month, as she made this tree bleed. I also must make her stupid, although I created her intelligent ''(halimah),'' and must make her suffer pregnancy. Ibn Zayd continued: Were it not for the affliction that affected Eve, the women of this world would not menstruate, and they would be intelligent and, when pregnant, give birth easily.}}

===Spinal bone does not decay===
The hadith state that the 'spinal bone' does not decay. Modern science, by contrast, has revealed that where as the rate at which different types of bones decay differs, all bones do in fact decay.
{{Quote|{{Muslim||2955c|reference}}|Abu Huraira reported so many ahadith from Allah's Apostle and amongst these one was this that Allah's Messenger said: '''There is a bone in the human being which the earth would never consume''' and it is from this that new bodies would be reconstituted (on the Day of Resurrection). They said: Allah's Messenger, which bone is that? Thereupon he said: '''It is the spinal bone.'''}}Some translations of this hadith opt for "coccyx" instead of "spinal bone".

===Different races are made of different types of earth===
The hadith state that the different races are made of different types of earth. Modern science, by contrast, has revealed that racial differences arise from genetic differences. Modern science has also revealed that humans are not made of dirt or clay.
{{Quote|{{Al Tirmidhi||5|44|2955}}|Narrated Abu Musa Al-Ash'ari:

that the Messenger of Allah (ﷺ) said: "Indeed Allah Most High created Adam from a handful that He took from all of the earth. So the children of Adam come in according with the earth, some of them come red, and white and black, and between that, and the thin, the thick, the filthy, and the clean."}}

=== Coitus interruptus, the 'pull-out' method of contraception has no effect ===
These hadith state that men should not pull out of their slave/captive girls to prevent pregnancy, as God has already decided who will come into existence. While apologists might argue there is pre-destination in this ''(see: [[Qur'an, Hadith and Scholars:Predestination]])'', this would essentially render all actions pointless in this context, including whether they pulled out or not. However this method (''coitus interruptus)'' is a clearly statistically proven method of reducing the chances of pregnancy,<ref>''[https://www.webmd.com/sex/birth-control/pull-out-withdrawal Pull Out Method (Withdrawal). WebMD article.]'' Medically Reviewed by Traci C. Johnson, MD on August 08, 2022. Written by Stephanie Langmaid.</ref> hence why it was recognised long before modern birth control methods, making this an erroneous statement that would not be accepted in modern medicine.
{{Quote|{{Bukhari|||2229|darussalam}}|Narrated Abu Sa`id Al-Khudri: that while he was sitting with Allah's Messenger (ﷺ) he said, "O Allah's Messenger (ﷺ)! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interrupt us?" The Prophet (ﷺ) said, "Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.}}
See also {{Bukhari|||2542|darussalam}}, {{Bukhari|||4138|darussalam}}, and {{Bukhari|||7409|darussalam}}. More are listed in [[Qur'an, Hadith and Scholars:Al-'Azl|''Qur'an, Hadith and Scholars:Al-'Azl'']]

=== Meat would not decay if not for Bani Isra'il ===
Microbial growth, oxidation and enzymatic autolysis are the three basic mechanisms responsible for the spoilage of meat. In addition to lipid oxidation and enzyme reactions, meat spoilage is almost always caused by microbial growth, which has existed essentially since animals with 'meat' began<ref>Iulietto, M. F., Sechi, P., Borgogni, E., & Cenci-Goga, B. T. (2015). Meat Spoilage: A Critical Review of a Neglected Alteration Due to Ropy Slime Producing Bacteria. ''Italian Journal of Animal Science'', ''14''(3). <nowiki>https://doi.org/10.4081/ijas.2015.4011</nowiki></ref> (this is hundred of millions of years before humans even appear,<ref>''[https://www.ox.ac.uk/news/2023-06-28-new-oxford-study-sheds-light-origin-animals#:~:text=Credit%3A%20Lidya%20Tarhan.,gradual%20pace%20of%20evolutionary%20change. New Oxford study sheds light on the origin of animals.]'' University of Oxford. 2023.</ref> let alone Jews, and completely unrelated to humans). Yet Muhammad states the cause of this is due to Israeli's/Jews.
{{Quote|{{Bukhari|||3330|darussalam}}|Narrated Abu Huraira: The Prophet (ﷺ) said, "But for the Israelis, meat would not decay and but for Eve, wives would never betray their husbands."}}{{Quote|{{Muslim||1470b|reference}}|Hammam b. Munabbih said: These are some of the ahadith which Abu Huraira (Allah be pleased with him) narrated to us from Allah's Messenger (ﷺ), and one of these (this one): Allah's Messenger (ﷺ) said: Had it not been for Bani Isra'il, food would not have become stale, and meal would not have gone bad; and had it not been for Eve, a woman would never have acted unfaithfully toward her husband.}}

=== The heart the literal place of belief ===
As the Qur'an affirms the ancient cardio-centric biological view (''see: [[Scientific Errors in the Quran#Functions of the heart (cardiocentrism)]]''), where the heart is the seat of the mind and soul, responsible for human understanding,<ref>''qalb |'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 578 - 587). Princeton University Press.</ref> as did contemporary authors.<ref>Decharneux, Julien. Creation and Contemplation: [https://www.degruyter.com/document/doi/10.1515/9783110794083/html?lang=en The Cosmology of the Qur'ān and Its Late Antique Background] (Studies in the History and Culture of the Middle East Book 47) ''(3.1 The role of the heart pp. 92 - 105 & pp. 67)''. De Gruyter. 2023.</ref> This idea seems to continue in the hadith with Muhammad reporting on his night journey (''see: [[Buraq]]'') that his heart was literally cut out of his body with a knife, then washed, and put back in with belief.
{{Quote|{{Bukhari|||3887|darussalam}}|Malik bin Sasaa said that Allah's Messenger (ﷺ) described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet (ﷺ) further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place...}}

==Geology and Meteorology==

===Nile and Euphrates flow from heaven===

{{Quote|{{Bukhari|||3887|darussalam}}|Narrated Abbas bin Malik: ...So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'...}}

=== There is a mountain of gold under the river Euphrates that would soon be uncovered ===
{{Quote|{{Bukhari|||7119|darussalam}}|Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "Soon the river "Euphrates" will disclose the treasure (the mountain) of gold, so whoever will be present at that time should not take anything of it." Al-A'raj narrated from Abii Huraira that the Prophet (ﷺ) said the same but he said, "It (Euphrates) will uncover a mountain of gold (under it).}}
See also: {{Abu Dawud||4313|darussalam}} and {{Al Tirmidhi|12|4|12|2569}}.

===Thunder is an angel driving clouds===
{{Quote|{{Al Tirmidhi||5|44|3117}}|Narrated Ibn 'Abbas:

"The Jews came to the Prophet (ﷺ) and said: 'O Abul-Qasim! Inform us about the thunder, what is it?' He said: 'An angel among the angels, who is responsible for the clouds. He has a piece of fire wherever that he drives the clouds wherever Allah wills.' They said: 'Then what is this noise we hear?' He said: 'It is him, striking the clouds when he drives them on, until it goes where it is ordered.' They said: 'You have told the truth.' They said: 'Then inform us about what Isra'il made unlawful for himself.' He said: 'He suffered from sciatica, and he could not find anything agreeable due to it (to consume) except for camel meat and its milk. So for that reason he made it unlawful.' They said: 'You have told the truth.'"}}

===Mountains were planted to stabilize Earth===

{{Quote|{{Al Tirmidhi||6|44|3369}}|The Prophet said: “'''When Allah created the earth, it started shaking. So He created the mountains, and said to them: ‘Upon it’ so it began to settle.''' The angels were amazed at the strength of the mountains, so they said: ‘O Lord! Is there among your creatures one who is more severe than the mountains?’ He said: ‘Yes. Iron.’ They said: ‘O Lord! Then is there anything among your creatures that is more severe than that iron?’ He said: ‘Yes. Fire.’ S they said: ‘O Lord! Is there anything among your creatures that is more severe than fire?’ He said: ‘Yes. Water.’ They said: ‘O Lord! Is there anything among your creatures that is more severe than water?’ He said: ‘Yes. Wind.’ They said: ‘O Lord! Is there anything among your creatures more severe than wind?’ He said: ‘Yes. The son of Adam. He gives charity with his right hands, while hiding it from his left.’”}}

===The heat of noon rises from Hell===

{{quote |{{Bukhari|||538|darussalam}}| Narrated Abu Sa'id: that Allah's Apostle said, "Pray Zuhr prayer when it becomes (a bit) cooler as the severity of heat is from the raging of the Hell-fire." }}

===No one knows when it will rain===

The hadith maintain that no one knows when it will rain. Modern technology and meteorology, however, have enabled humans to predict the weather.

{{Quote|{{Bukhari|||1039|darussalam}}| Narrated Ibn 'Umar: Allah's Apostle (p.b.u.h) said, "Keys of the unseen knowledge are five which nobody knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain." }}

===Najd earthquakes are accompanied by Satan's head===
{{Quote|{{Bukhari|||7094|darussalam}}|
Narrated Ibn 'Umar: The Prophet said, "O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen." The People said, "And also on our Najd." He said, "O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen." The people said, "O Allah's Apostle! And also on our Najd." I think the third time the Prophet said, "There (in Najd) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan."}}

==Health==
===There are no infectious diseases===
{{Quote|{{Al Tirmidhi||4|30|2143}}|'Ibn Mas'ud narrated:

"The Messenger of Allah (s.a.w) stood among us and said: ''''One thing does not infect another.'''' So a Bedouin said: 'O Messenger of Allah! If a camel gets mangy glands and we leave it at the resting place of camels, then all of the camels get mange?' The Messenger of Allah (s.a.w) said: ''''Who caused the first to get mange?''' There is no 'Adwa nor safar. Allah created every soul, so he wrote its life, its provision, and its afflictions.'"}}

===Leprosy and Leukoderma only appear on Wednesdays===
{{Quote|{{Ibn Majah||4|31|3487}}|It was narrated that Ibn ‘Umar said:

“O Nafi’! The blood is boiling in me, find me a cupper, but let it be someone gentle if you can, not an old man or a young boy. For I heard the Messenger of Allah (ﷺ) say: ‘Cupping on an empty stomach is better, and in it there is healing and blessing, and it increases one’s intellect and memory. So have yourselves cupped for the blessing of Allah on Thursdays, and avoid cupping on Wednesdays, Fridays, Saturdays and Sundays. Have yourselves cupped on Mondays and Tuesdays, for that is the day on which Allah relieved Ayyub of Calamity, and He inflicted calamity upon him on a Wednesday, and '''leprosy and leucoderma only appear on Wednesdays''', or on the night of Wednesday.”}}

===Looking at the sky during prayers causes blindness===

{{Quote|{{Bukhari|||750|darussalam}}| Narrated Anas bin Malik:
The Prophet said, "What is wrong with those people who look towards the sky during the prayer?" His talk grew stern while delivering this speech and he said, "They should stop (looking towards the sky during the prayer); otherwise their eye-sight would be taken away." }}

===Loving things causes deafness and blindness===

{{quote |{{Abudawud||5130|darussalam}}| Narrated AbudDarda':
The Prophet (pbuh) said: "Your love for a thing causes blindness and deafness".}}

===Fever is caused by the heat of hell===

{{quote |{{Bukhari|||5723|darussalam}}, See also: {{Bukhari|||5724|darussalam}}, {{Bukhari|||5725|darussalam}}, and {{Bukhari|||5726|darussalam}}| Narrated Nazi':
Abdullah bin 'Umar said, "The Prophet said, ''''Fever is from the heat of Hell, so put it out (cool it) with water.'''' " Nafi' added: 'Abdullah used to say, "O Allah! Relieve us from the punishment," (when he suffered from fever).}}

===Sinning blackens the heart===
{{Quote|{{Ibn Majah||5|37|4244}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “When the believer commits sin, a black spot appears on his heart. If he repents and gives up that sin and seeks forgiveness, his heart will be polished. But if (the sin) increases, (the black spot) increases. That is the Ran that Allah mentions in His Book: “Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.” [83:14] (Hasan)}}

===Water is not polluted by dead dogs, menstrual clothes, etc.===

{{Quote|{{Abu Dawud||63|darussalam}}|Narrated Abdullah ibn Umar:
The Prophet (peace be upon him), was asked about water (in desert country) and what is frequented by animals and wild beasts. He replied: When there is enough water to fill two pitchers, it bears no impurity.}}

{{Quote|{{Abu Dawud||66|darussalam}}|Narrated AbuSa'id al-Khudri: The people asked the Messenger of Allah (peace be upon him): '''Can we perform ablution out of the well of Buda'ah, which is a well into which menstrual clothes, dead dogs and stinking things were thrown? He replied: Water is pure and is not defiled by anything.'''|}}

{{Quote|{{Abu Dawud||68|darussalam}}|Narrated Abdullah ibn Abbas:
One of the wives of the Prophet (peace be upon him) took a bath from a large bowl. The Prophet (peace be upon him) wanted to perform ablution or take from the water left over. She said to him: O Prophet of Allah, verily I was sexually defiled. The Prophet said: Water not defiled.}}

===Cleansing with dirt===

{{Quote|{{Bukhari|||338|darussalam}}|Narated By 'Abdur Rahman bin Abza : A man came to 'Umar bin Al-Khattab and said, "I became Junub but no water was available." 'Ammar bin Yasir said to 'Umar, "Do you remember that you and I (became Junub while both of us) were together on a journey and you didn't pray but I rolled myself on the ground and prayed? I informed the Prophet about it and he said, 'It would have been sufficient for you to do like this.' The Prophet then stroked lightly the earth with his hands and then blew off the dust and passed his hands over his face and hands."}}

===Chess is like the innards of swine===

{{Quote|{{Muslim||2260|reference}} | Buraida reported on the authority of his father that Allah's Apostle (may peace be upon him) said: He who played chess is like one who dyed his hand with the flesh and blood of swine.}}

==History==

===Prophecies about Muhammad===
The hadith maintain that Muhammad was mentioned in the Torah and that Muhammad would not die until he made "straight the crooked people". However, Muhammad is not mentioned in the Torah, and crooked people appear to have persisted.{{Quote|{{Bukhari|||2125|darussalam}}|Narrated Ata bin Yasar: I met `Abdullah bin `Amr bin Al-`As and asked him, "Tell me about the description of Allah's Messenger (ﷺ) which is mentioned in Torah (i.e. Old Testament.") He replied, 'Yes. By Allah, '''he is described in Torah''' with some of the qualities attributed to him in the Qur'an as follows: "O Prophet ! We have sent you as a witness (for Allah's True religion) And a giver of glad tidings (to the faithful believers), And a warner (to the unbelievers) And guardian of the illiterates. You are My slave and My messenger (i.e. Apostle). I have named you "Al-Mutawakkil" (who depends upon Allah). You are neither discourteous, harsh Nor a noisemaker in the markets And you do not do evil to those Who do evil to you, but you deal With them with forgiveness and kindness. '''Allah will not let him (the Prophet) Die till he makes straight the crooked people by making them say: "None has the right to be worshipped but Allah,"''' With which will be opened blind eyes And deaf ears and enveloped hearts."}}

===Plague in Medina===
The hadith maintain that Medina is plague-proof. However, several plagues and pandemics have inflicted Medina. For instance, Jeddah, [[Mecca]], and [[Medina]] were swept by the Third Plague Pandemic in 1898.<ref>{{cite book |last=Welford
|first=Mark
|title= Geographies of Plague Pandemics: The Spatial-Temporal Behavior of Plague to the Modern Day
| chapter=6 |url=
|location=
|publisher= Routledge |page=
|isbn= 1315307413
|author-link=
|date=9 April 2018}}</ref>{{Quote|{{Bukhari|||5731|darussalam}}|Allah's Messenger (ﷺ) said, "Neither Messiah (Ad-Dajjal) nor plague will enter Medina."}}

===Muslims are the last people to arrive on Earth===

{{Quote|{{Bukhari|||6624|darussalam}}|The Prophet (ﷺ) said, "We (Muslims) are the last in the world, but will be foremost on the Day of Resurrection."}}

{{Quote|{{Bukhari|||238|darussalam}}|Allah's Messenger (ﷺ) said, "We (Muslims) are the last (people to come in the world) but (will be) the foremost (on the Day of Resurrection)."}}

=== Failed eschatological predictions ===
These hadith state judgement day will fall at least within the generation after Muhammad's lifetime.
{{Quote|{{Muslim||2953b|reference}}|When would the Last Hour come? Thereupon Allah's Messenger (way peace be upon him) kept quiet for a while. Then looked at a young boy in his presence belonging to the tribe of Azd Shanu'a and he said: If this boy lives he would not grow very old till the Last Hour would come to you. Anas said that this young boy was of our age during those days.}}{{Quote|{{Bukhari|||6167|darussalam}}|A bedouin came to the Prophet (ﷺ) and said, "O Allah's Messenger (ﷺ)! When will The Hour be established?" The Prophet (ﷺ) said, "Wailaka (Woe to you), What have you prepared for it?" The bedouin said, "I have not prepared anything for it, except that I love Allah and his Apostle." The Prophet (ﷺ) said, "You will be with those whom you love." We (the companions of the Prophet (ﷺ) ) said, "And will we too be so? The Prophet (ﷺ) said, "Yes." So we became very glad on that day. In the meantime, a slave of Al-Mughira passed by, and he was of the same age as I was. The Prophet (ﷺ) said. "If this (slave) should live long, he will not reach the geriatric old age, but the Hour will be established."}}It would happen within a century.
{{Quote|{{Muslim||2539|reference}}|Abu Sa'id reported that when Allah's Apostle (ﷺ) came back from Tabuk they (his Companions) asked about the Last Hour. Thereupon Allah's Messenger (ﷺ) said: There would be none amongst the created beings living on the earth (who would survive this century).}}
Muhammad has come with the hour:

{{Quote|{{Bukhari|||6503|darussalam}}|Narrated Sahl: Allah's Messenger (ﷺ) said, "I have been sent and the Hour (is at hand) as these two," showing his two fingers and sticking (separating) them out.}}

See also {{Bukhari|||6504|darussalam}}, {{Bukhari|||6505|darussalam}} and {{Bukhari|||4936|darussalam}}

The next hadith states it will not be established until Muslims fight the Jews, which appears to have happened since even during it's inception against the Jewish Tribe of Banu Qurayzah (''see: [[The Massacre of the Banu Qurayzah]]''), with more Islamic-Jewish violence throughout history, such as the [https://en.wikipedia.org/wiki/1033_Fez_massacre 1033 Fez massacre], [https://en.wikipedia.org/wiki/1066_Granada_massacre 1066 Granada massacre] and [https://en.wikipedia.org/wiki/1834_looting_of_Safed 1834 looting of Safed.] As well as ongoing [https://www.britannica.com/event/Arab-Israeli-wars Israel-Palestine battles] - yet 'the hour' has not been established.
{{Quote|{{Bukhari|||2926|darussalam}}|Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say. "O Muslim! There is a Jew hiding behind me, so kill him."}}There are also indirect references in the following hadith with Muhammad telling his current followers that they will see Jesus (who is not killed but rather ascended into heaven in the Islamic version of the story ({{Quran|4|157-158}})), return back to Earth, which is heavily associated with the end times in Islamic literature.<ref>[https://islamqa.info/en/answers/3221/did-jesus-come-back-down-to-earth-after-he-was-taken-up-or-not#:~:text=Jesus%20(peace%20be%20upon%20him)%20has%20not%20died%20yet%3B,the%20earth%20according%20to%20Islam. Did Jesus Come Back Down to Earth After he Was Taken up, or Not?] 2000. IslamQA.com</ref>{{Quote|{{Bukhari|||2222|darussalam}}|Allah's Messenger (ﷺ) said, "By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and nobody will accept charitable gifts.}}{{Quote|{{Bukhari|||3449|darussalam}}|Allah's Messenger (ﷺ) said "How will you be when the son of Mary (i.e. Jesus) descends amongst you and your imam is among you."}}See also {{Bukhari|||2476|darussalam}} and {{Abu Dawud||4324|darussalam}}

Interesting a non-canonical Qu'ran variant also mentions Jesus's second coming as a sign of the hour. <ref>Neuwirth, Angelika. The Qur'an and Late Antiquity: A Shared Heritage (Oxford Studies in Late Antiquity) (pp. 299-300). Oxford University Press. Kindle Edition.

''The mention of the death of Jesus (Q 19:33) may ultimately, in view of the middle Meccan verse group Q 43:59–61 in which Jesus figures as “sign of the [final] hour,”89 count not as a historical event but an eschatological one.''

(Ibid Kindle p p. 312)

''Footnote 89:. Instead of the canonical Qur’anic reading, ʿilmun li-l-sāʿati, “knowledge about the hour,” Jesus’s qualification should rather be read as ʿalamun li-l-sāʿati, “sign of the hour.” The non-canonical interpretation is ascribed to Ikrima; see Jeffery, Materials, 173.''</ref>

=== Year of the Elephant (and the battle's location) ===
The following hadith, rated sahih (authentic) by Darussalam, states that Muhammad's birth (in 570CE)<ref>[https://www.britannica.com/biography/Muhammad Muhammad] | Britannica </ref> was in 'The Year of the Elephant', a year when the Ka'ba in Mecca was allegedly nearly attacked by King Abraha of Yemen (and miraculously stopped by God), along with other traditions.<ref>See for example: ''[https://quranx.com/Tafsir/Jalal/105.1 Tafsir Jalalayn on verse 105:1]'' (Al Jalalayn / Jalal ad-din al-Maḥalli and Jalal ad-din as-Suyuti. Published in 1505.)

Or a much more in-depth look at the traditions in ''[https://quran.com/105:1/tafsirs/en-tafsir-maarif-ul-quran Tafsir Ma'arif al-quran (on surah 105)]'' written by Pakistani Islamic scholar Mufti Muhammad Shafi (1897–1976).</ref>
{{Quote|{{Al Tirmidhi||1|46|3619}}|Narrated Al-Muttalib bin 'Abdullah bin Qais bin Makhramah:
from his father, from his grandfather, that he said: "I and the Messenger of Allah (ﷺ), were born in the Year of the Elephant" - he said: "And 'Uthman bin 'Affan asked Qubath bin Ashyam, the brother of Banu Ya'mar bin Laith - 'Are you greater (in age) or the Messenger of Allah (ﷺ)?'" He said: "The Messenger of Allah (ﷺ) is greater than me, but I have an earlier birthday." He said: "And I saw the defecation of the birds turning green."}}
These traditions give context to the Qur'anic story found in surah 105, [https://quran.com/en/al-fil Surah of the Elephant,]which by itself lacks basic details to understand what is being referred to, in such a way we can assume the initial audience was already familiar with the full story.<ref>As noted by Angelika Neuwirth: ''On the basis of more recent studies, a concrete foreknowledge among the hearers can be assumed as certain: Uri Rubin (1984), on the basis of a critical assessment of the traditions, has pointed to the resonance in Q 105 of the defeat of Abraha, who was said to have been forced to withdraw from the area around Mecca achieving nothing, and leaving the sanctuary miraculously spared, a turning point in the position of the Meccans on the peninsula (on this, see also Sinai 2009: 59–74).''

Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 1: Early Meccan Suras: Poetic Prophecy (p. 61). Yale University Press.</ref>

This appears to be an distorted version of a real event with the dates changed to fit the hagiographical biography of the Islamic prophet, to 'foreshadow' and highlight the year as being important, as more contemporary and sound evidence places Abraha's expedition of Central Arabia notably earlier, and not to Mecca itself; as historian Glenn W. Bowersock notes:
{{Quote|Bowersock, G.W.. The Throne of Adulis: Red Sea Wars on the Eve of Islam (Emblems of Antiquity) (p. 115 - 117). Oxford University Press.|They may possibly explain a dramatic, even desperate move that the king made only a few years after the Mārib conference. In 552 he launched a great expedition into central Arabia, north of Najrān and south of Mecca.
An important but difficult inscription, which was discovered at Bir Murayghān and first published in 1951, gives the details of this expedition.10 It shows that one of Abraha’s armies went northeastward into the territory of the Ma‘add tribal confederacy, while another went northwestward towards the coast (Map 2). This two-pronged assault into the central peninsula is, in fact, the last campaign of Abraha known from epigraphy. It may well have represented an abortive attempt to move into areas of Persian influence, south of the Naṣrid capital at al Ḥīra. If Procopius published his history as late as 555, the campaign could possibly be the one to which the Greek historian refers when he says of Abraha, whom he calls Abramos in Greek, that once his rule was secure he promised Justinian many times to invade the land of Persia (es gēn tēn Persida), but “only once did he begin the journey and then immediately withdrew.”11 The land that Abraha invaded was hardly the land of Persia, but it was a land of Persian influence and of potentially threatening religious groups—Jewish and pagan. Some historians have been sorely tempted to bring the expedition of 552, known from the inscription at Bir Murayghān, into conjunction with a celebrated and sensational legend in the Arabic tradition that is reflected in Sura 105 of the Qur’an (al fīl, the elephant). The Arabic tradition reports that Abraha undertook an attack on Mecca itself with the aim of taking possession of the Ka‘ba, the holy place of the pagan god Hubal. It was believed that Abraha’s forces were led by an elephant, and that, although vastly superior in number, they were miraculously repelled by a flock of birds that pelted them with stones. The tradition also maintained that Abraha’s assault on the ancient holy place occurred in the very year of Muḥammad’s birth (traditionally fixed about 570). Even today the path over which Abraha’s elephant and men are believed to have marched is known in local legend as the Road of the Elephant (darb al fīl).
Obviously, the expedition of 552 cannot be the same expedition as the legendary one, if we are to credit the coincidence of the year of the elephant (‘Ām al fīl) with the year of the Prophet’s birth.12 But increasingly scholars and historians have begun to suppose that the Quranic date for the elephant is unreliable, since a famous event such as the Prophet’s birth would tend naturally, by a familiar historical evolution, to attract other great events into its proximity. Hence the attack on Mecca should perhaps be seen as spun out of a fabulous retelling of Abraha’s final and markedly less sensational mission. This is not to say that it might not also have been intended as a vexation for the Persians in response to pressure from Byzantium. But it certainly brought Abraha into close contact with major centers of paganism and Judaism in central and northwest Arabia.}}

==Medicine==

===Camel urine as medicine===
{{Main|Camel Urine and Islam}}{{quote |{{Bukhari|||5686|darussalam}}, See also: {{Bukhari|||6804|darussalam}}, and {{Muslim||1671a|reference}}| Narrated Anas:
The climate of Medina did not suit some people, so the Prophet ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine)}}

===Black cumin cures all diseases===

{{Quote|{{Bukhari|||5688|darussalam}}, See also: {{Bukhari|||5687|darussalam}}|Hold onto the use of the black seeds for in it is healing for all diseases except death}}

===The wing of a housefly can cure disease===
{{Main|Diseases and Cures in the Wings of Houseflies}}{{Quote|{{Bukhari|||3320|darussalam}}|The Prophet said "If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease }}

===Eating 7 dates can cure poison===

{{quote |{{Bukhari|||5445|darussalam}}| Narrated Sad:
Allah's Apostle said, "'''He who eats seven 'Ajwa dates every morning, will not be affected by poison or magic on the day he eats them.'''"}}

===Drinking honey cures diarrhea===

{{Quote|{{Bukhari|||5716|darussalam}}|Narrated Abu Said: A man came to the prophet and said, 'My brother has got loose motions. The Prophet said, Let him drink honey." The man again (came) and said, 'I made him drink (honey) but that made him worse.' The Prophet said, ''''Allah has said the Truth, and the abdomen of your brother has told a lie.'''"}}

===Medicinal value in cupping===

{{quote |{{Bukhari|||5697|darussalam}}, See also: {{Bukhari|||5683|darussalam}}, {{Bukhari|||5695|darussalam}}, {{Bukhari|||5694|darussalam}}, and {{Bukhari|||5691|darussalam}}| Narrated Jabir bin 'Abdullah:
that he paid Al-Muqanna a visit during his illness and said, "I will not leave till he gets cupped, for I heard Allah's Apostle saying, "There is healing in cupping."}}

===Scorpion stings can be cured by a spell===

{{Quote|{{Abu Dawud||3884|darussalam}}|Narrated Imran ibn Husayn:The Prophet said: No spell is to be used except for the evil eye or a scorpion sting.}}

===Spells cure acne===
{{Quote|{{Abu Dawud||3887|darussalam}}|Narrated Ash-Shifa', daughter of Abdullah: The Apostle of Allah entered when I was with Hafsah, and he said to me: Why do you not teach this one the spell for skin eruptions as you taught her writing.}}

===Truffle water cures eye disease===
The hadith maintain that water from truffles cures eye diseases. A singular Muslim scientist has published a paper that concludes that "water of truffles prevents the occurrence of fibrosis in cases of eye trachoma".<ref>{{Cite web|url= http://www.elnaggarzr.com/en/main.php?id=19|title=Truffles Healing the Eye |publisher= |author= Zaghloul El-Naggar|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.elnaggarzr.com%2Fen%2Fmain.php%3Fid%3D19&date=2014-04-05|deadurl=no}}</ref> There is no other scientific evidence that truffle water heals any number of eye diseases, of which there are more than a hundred known varieties, each having a different pathophysiology.<ref>See [https://en.wikipedia.org/wiki/Template:Eye_pathology here]</ref>{{Quote|{{Bukhari|||5708|darussalam}}|
Narrated Said bin Zaid: I heard the Prophet saying, "Truffles are like Manna (i.e. they grow naturally without man's care) and their water heals eye diseases."}}
==Zoology==

===Monkeys stone adulterers===
{{Quote|{{Bukhari|||3849|darussalam}}|Narrated 'Amr bin Maimun: During the pre-lslamic period of ignorance I saw a she-monkey surrounded by a number of monkeys. They were all stoning it, because it had committed illegal sexual intercourse. I too, stoned it along with them.}}

===Black dogs are devils===

{{Quote|{{Muslim||510a|reference}}|Abu Dharr reported: The Messenger of 'Allah (may peace be upon him) said: When any one of you stands for prayer and there is a thing before him equal to the back of the saddle that covers him and in case there is not before him (a thing) equal to the back of the saddle, his prayer would be cut off by (passing of an) ass, woman, and black Dog. I said: O Abu Dharr, what feature is there in a black dog which distinguish it from the red dog and the yellow dog? He said: O, son of my brother, I asked the Messenger of Allah (may peace be upon him) as you are asking me, and he said: '''The black dog is a devil'''.}}

===Crowing and braying is caused by demons===

{{Quote|{{Bukhari|||3303|darussalam}}, See also: {{Muslim||2729|reference}}| Narrated Abu Huraira:
The Prophet said, "When you hear the crowing of cocks, ask for Allah's Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek Refuge with Allah from Satan for (their braying indicates) that they have seen a Satan." }}

==Miscellaneous==
===Muslim graves widen, non-Muslim graves constrict===

{{Quote|{{Muslim||2870a|reference}}|Anas b. Malik reported Allah's Apostle having said: When the servant is placed in his grave and his companions retrace their steps arid he hears the noise of the footsteps, then two angels come to him and make him sit and say to him: What you have to say about this person (the Holy Prophet)? If he is believer, he would say: I bear testimony to the fact that he is a servant of Allah and His Messenger. Then it would be said to him: Look to your seat in the Hell- Fire, for Allah has substituted (the seat of yours) with a seat in Paradise. Allah's Messenger (may peace be upon him) said: He would be shown both the seats. Qatada said: It was mentioned to us that '''his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the Day when they would be resurrected.'''}}

{{Quote|{{cite web|url=http://sunnah.com/tirmidhi/10/107 |title= Jami' al Tirmidhi Vol. 2, Book 5, Hadith 1071 |publisher= |author= |date= |archiveurl= |deadurl=no}}|Abu Hurairah narrated that: The Messenger of Allah said: "When the deceased - or he said when one of you - is buried, two angels, black and blue (eyed_ come to him. One of them is called Al-Munkar, and the other An-Nakir. They say: 'What did you used to say about this man?' So he says what he was saying (before death) 'He is Allah's slave and His Messenger. I testify that none has the right to be worshipped but Allah and that Muhammad is His slave and His Messenger.' So they say: 'We knew that you would say this.' '''Then his grave is expanded to seventy by seventy cubits, then it is illuminated for him.''' Then it is said to him: 'Sleep.' So he said: 'Can I return to my family to inform them?' They say: 'Sleep as a newlywed, whom none awakens but the dearest of his family.' Until Allah resurrects him from his resting place.""If he was a hypocrite he would say: 'I heard people saying something, so I said the same; I do not know.' So they said: 'We knew you would say that.' '''So the earth is told: 'Constrict him.' So it constricts around him, squeezing his ribs together.''' He continues being punished like that until Allah resurrects him from his resting place."}}

===Gate to Heaven on Earth===

Muhammad stated that Allah created a huge gate of repentance to the west (in the direction of Sham, or Syria) and that it will remain open till the Day of Judgement. Despite our near-universal mapping of the Earth's surface and detailed knowledge of the bodies in the solar system, no such gate has been discovered.

{{Quote|{{cite web|url=http://sunnah.com/tirmidhi/48/166 |title= Jami al Tirmidhi Vol. 6, Book 45, Hadith 3535 |publisher= |author= |date= |archiveurl= |deadurl=no}}|Zirr bin Hubaish said:“I came to Safwan bin Assal Al Muradi to ask him about wiping over the Khuff, so he said: ‘What has brought you, I Zirr?’ So I said: ‘The desire for knowledge.’ So he said: ‘Indeed, the angels lower their wings for the seeker of knowledge, out of pleasure with what he is seeking.’ So I said: ‘Indeed there is some doubt in my chest concerning wiping over the Khuff after defecation and urination, and you were a man from the× Companions of the Prophet, so I came to you to ask you: Have you heard him (ﷺ) mention anything concerning that?’ He said: ‘Yes, he used to order us, that when we were travelers’ - or - ‘in travel, to not remove our Khuff for three days and nights except, from sexual impurity, but not from defecation, urination, and sleep.’” He said: “Have you heard him mention anything concerning love?” He said: “Yes. We were with the× Messenger of Allah on a journey when a Bedouin with a loud voice called upon him (saying): ‘O Muhammad!’ So the Messenger of Allah responded to him with a voice similar to him (saying): ‘Come.’ So we said to him: ‘Lower your voice for you are with the Prophet, and you have been prohibited from this.’ He said: ‘By allah, I will not lower (my voice).’ The Bedouin said: ‘A man is with whomever he loves on the Day of Judgement.” So he did not cease talking with us, '''until he mentioned a gate in the direction of the west with the width of seventy years journey - or a rider would travel its width - for forty or seventy years.” Sufyan (one of the narrators) said: “In the direction of Ash-Sham, Allah created it the Day He created the heavens and the earth, open - that is, for repentance. It shall not be locked until the sun rises through it.”'''}}

===Humankind's sin blackened the Black Stone===
{{Quote|{{cite web quotebox|url=http://sunnah.com/tirmidhi/9/70 |title= Jami' al Tirmidhi Vol. 2, Book 4, Hadith 877 |publisher= |author= |date= |archiveurl= |deadurl=no}}|Ibn Abbas narrated that: The Messenger of Allah said: "The Black Stone descended from the Paradise, and it was more white than milk, then it was blacked by the sins of the children of Adam."}}

== See Also ==

* [[Scientific Errors in the Quran]]
* [[Qur'an, Hadith and Scholars: Remarkable and Strange Islamic Traditions]]
* [[Contradictions in the Hadith]]

==References==
{{reflist}}

[[Category:Apologetics]]
[[Category:Hadith]]
[[Category:Islam and Science]]
[[Category:Criticism of Islam]]
[[Category:Cosmology]]
[[Category:Biology]]
[[Category:Reproductive sciences]]
[[ar:أخطاء_علمية_في_الحديث]]

Revelational Circumstances of the Qur'an: Surah 2 (Al-Baqara)

2026-05-17T02:04:04Z

Asmith: updated langauge score

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==2:115==

{{Quote|{{Quran-wi|2|115}}|Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing.}}

{{quote|{{Muslim||700c|reference}}|Ibn 'Umar reported that the Messenger of Allah (may peace be upon him) used to say prayer on his camel while coming from Mecca to Medina, in whatever direction his face had turned; and its was (in this context) that this verse was revealed:" So whether you turn thither is Allah's face" (ii. 115).}}

==2:125==

{{Quote|{{Quran-wi|2|125}}|And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).}}

{{quote|{{Bukhari|||402|darussalam}}|Narrated 'Umar (bin Al-Khattab) 

My Lord agreed with me in three things:

1. I said,"O Allah's Apostle, I wish we took the station of Abraham as our praying place (for some of our prayers). So came the Divine Inspiration: And take you (people) the station of Abraham as a place of prayer (for some of your prayers e.g. two Rakat of Tawaf of Ka'ba)". (2.125)

. And as regards the (verse of) the veiling of the women, I said, 'O Allah's Apostle! I wish you ordered your wives to cover themselves from the men because good and bad ones talk to them.' So the verse of the veiling of the women was revealed.

3. Once the wives of the Prophet made a united front against the Prophet and I said to them, 'It may be if he (the Prophet) divorced you, (all) that his Lord (Allah) will give him instead of you wives better than you.' So this verse (the same as I had said) was revealed." (66.5). }}

==2:136==

{{Quote|{{Quran-wi|2|136}}|Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered.}}

{{quote|{{Bukhari|||4485|darussalam}}| Narrated Abu Huraira 

The people of the Scripture (Jews) used to recite the Torah in Hebrew and they used to explain it in Arabic to the Muslims. On that Allah's Apostle said, "Do not believe the people of the Scripture or disbelieve them, but say:-- "We believe in Allah and what is revealed to us." (2.136) }}

==2:142==

{{Quote|{{Quran-wi|2|142}}|The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.}}

{{quote|{{Bukhari|||399|darussalam}}|Narrated Bara' bin 'Azib 

Allah's Apostle prayed facing Baitul-Maqdis for sixteen or seventeen months but he loved to face the Ka'ba (at Mecca) so Allah revealed: "Verily, We have seen the turning of your face to the heaven!" (2:144) So the Prophet faced the Ka'ba and the fools amongst the people namely "the Jews" said, "What has turned them from their Qibla (Bait-ul-Maqdis) which they formerly observed"" (Allah revealed): "Say: 'To Allah belongs the East and the West. He guides whom he will to a straight path'." (2:142) A man prayed with the Prophet (facing the Ka'ba) and went out. He saw some of the Ansar praying the 'Asr prayer with their faces towards Bait-ul-Maqdis, he said, "I bear witness that I prayed with Allah's Apostle facing the Ka'ba." So all the people turned their faces towards the Ka'ba.}}

==2:143==

{{Quote|{{Quran-wi|2|143}}|Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.}}

{{quote|{{Bukhari|||40|darussalam}}|Narrated Al-Bara'(bin 'Azib) 

When the Prophet came to Medina, he stayed first with his grandfathers or maternal uncles from Ansar. He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka'ba (at Mecca). The first prayer which he offered facing the Ka'ba was the 'Asr prayer in the company of some people. Then one of those who had offered that prayer with him came out and passed by some people in a mosque who were bowing during their prayers (facing Jerusalem). He said addressing them, "By Allah, I testify that I have prayed with Allah's Apostle facing Mecca (Ka'ba).' Hearing that, those people changed their direction towards the Ka'ba immediately. Jews and the people of the scriptures used to be pleased to see the Prophet facing Jerusalem in prayers but when he changed his direction towards the Ka'ba, during the prayers, they disapproved of it.

Al-Bara' added, "Before we changed our direction towards the Ka'ba (Mecca) in prayers, some Muslims had died or had been killed and we did not know what to say about them (regarding their prayers.) Allah then revealed: And Allah would never make your faith (prayers) to be lost (i.e. the prayers of those Muslims were valid).' " (2:143).|See also: {{Bukhari|||399|darussalam}} & {{Bukhari|||4486|darussalam}} }}

==2:144==

{{Quote|{{Quran-wi|2|144}}|We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.}}

{{quote|{{Muslim||525a|reference}}|Al-Bara' b. 'Azib reported: I said prayer with the Apostle (may peace be upon him) turning towards Bait-ul-Maqdis for sixteen months till this verse of Surah Baqara wis revealed:" And wherever you are turn your faces towards it" (ii. 144). This verse was revealed when the Apostle (may peace be upon him) had said prayer. A person amongst his people passed by the people of Ansar as they were engaged in prayer. He narrated to them (this command of Allah) and they turned their faces towards the Ka'ba.|See also: {{Bukhari|||399|darussalam}}, {{Bukhari|||7252|darussalam}}, {{Muslim||527|reference}} & {{Abu Dawud||507|darussalam}} }}

==2:149 - 2:150==

{{Quote|[[The_Holy_Qur'an:_Al-Baqara_(The_Heifer)#2:149|Qur'an 2:149-150]] |And whencesoever thou comest forth (for prayer, O Muhammad) turn thy face toward the Inviolable Place of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware of what ye do. Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may be guided.}}

{{quote|{{Bukhari|||4493|darussalam}}| Narrated Ibn Umar 

While some people were at Quba (offering) morning prayer, a man came to them and said, "Last night Quranic Verses have been revealed whereby the Prophet has been ordered to face the Ka'ba (at Mecca), so you too should face it." So they, keeping their postures, turned towards the Ka'ba. Formerly the people were facing Sham (Jerusalem) (Allah said):--

"And from whence-so-ever you start forth (for prayers), turn your face in the direction of the Sacred Mosque of Mecca (Al-Masjid-ul-Haram), and whence-so-ever you are, turn your face towards it (when you pray)" (2.150) |See also: {{Bukhari|||4488|darussalam}}, {{Bukhari|||4491|darussalam}}, {{Bukhari|||4492|darussalam}} & {{Bukhari|||4494|darussalam}} }}

==2:158==

{{Quote|{{Quran-wi|2|158}}| Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.}}

{{quote|{{Bukhari|||4496|darussalam}}|Narrated 'Asim bin Sulaiman 

I asked Anas bin Malik about Safa and Marwa. Anas replied, "We used to consider (i.e. going around) them a custom of the Pre-islamic period of Ignorance, so when Islam came, we gave up going around them. Then Allah revealed" "Verily, Safa and Marwa (i.e. two mountains at Mecca) are among the Symbols of Allah. So it is not harmful of those who perform the Hajj of the House (of Allah) or perform the Umra to ambulate (Tawaf) between them." (2.158)|See also: {{Bukhari|||1643|darussalam}}, {{Bukhari|||1648|darussalam}}, {{Bukhari|||1790|darussalam}}, {{Bukhari|||4495|darussalam}}, {{Bukhari|||4861|darussalam}}, {{Muslim||1277a|reference}}, {{Muslim||1277b|reference}}, {{Muslim||1277c|reference}}, {{Muslim||1277d|reference}} & {{Muslim||1277e|reference}} }}

==2:178==

{{Quote|{{Quran-wi|2|178}}|O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom.}}

{{quote|{{Bukhari|||4498|darussalam}}| Narrated Ibn Abbas 

The law of Qisas (i.e. equality in punishment) was prescribed for the children of Israel, but the Diya (i.e. blood money was not ordained for them). So Allah said to this Nation (i.e. Muslims):

"O you who believe! The law of Al-Qisas (i.e. equality in punishment) is prescribed for you in cases of murder: The free for the free, the slave for the slave, and the female for the female. But if the relatives (or one of them) of the killed (person) forgive their brother (i.e. the killers something of Qisas (i.e. not to kill the killer by accepting blood money in the case of intentional murder)----then the relatives (of the killed person) should demand blood-money in a reasonable manner and the killer must pay with handsome gratitude. This is an allevitation and a Mercy from your Lord, (in comparison to what was prescribed for the nations before you).

So after this, whoever transgresses the limits (i.e. to kill the killer after taking the blood-money) shall have a painful torment." (2.178) }}

==2:183==

{{Quote|{{Quran-wi|2|183}}|O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);}}

{{quote|{{Abu Dawud||507|darussalam}}|Narrated Mu'adh ibn Jabal 

Prayer passed through three stages and fasting also passed through three stages. The narrator Nasr reported the rest of the tradition completely. The narrator, Ibn al-Muthanna, narrated the story of saying prayer facing in the direction of Jerusalem.

He said: The third stage is that the Apostle of Allah (peace be upon him) came to Medina and prayed, i.e. facing Jerusalem, for thirteen months.

Then Allah, the Exalted, revealed the verse: "We have seen thee turning thy face to Heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wherever ye may be, turn your face (when ye pray) toward it" (ii.144). And Allah, the Reverend and the Majestic, turned (them) towards the Ka'bah. He (the narrator) completed his tradition.

The narrator, Nasr, mentioned the name of the person who had the dream, saying: And Abdullah ibn Zayd, a man from the Ansar, came. The same version reads: And he turned his face towards the qiblah and said: Allah is most great, Allah is most great; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Apostle of Allah, I testify that Muhammad is the Apostle of Allah; come to prayer (he pronounced it twice), come to salvation (he pronounced it twice); Allah is Most Great, Allah is most great. He then paused for a while, and then got up and pronounced in a similar way, except that after the phrase "Come to salvation" he added. "The time for prayer has come, the time for prayer has come."

The Apostle of Allah (peace be upon him) said: Teach it to Bilal, then pronounce the adhan (call to prayer) with the same words. As regards fasting, he said: The Apostle of Allah (peace be upon him) used to fast for three days every month, and would fast on the tenth of Muharram. '''Then Allah, the Exalted, revealed the verse: ".......Fasting was prescribed for those before you, that ye may ward off (evil)......and for those who can afford it there is a ransom: the feeding of a man in need (ii.183-84).''' If someone wished to keep the fast, he would keep the fast; if someone wished to abandon the fast, he would feed an indigent every day; it would do for him. But this was changed. Allah, the Exalted, revealed: "The month of Ramadan in which was revealed the Qur'an ..........(let him fast the same) number of other days" (ii.185).

Hence the fast was prescribed for the one who was present in the month (of Ramadan) and the traveller was required to atone (for them); feeding (the indigent) was prescribed for the old man and woman who were unable to fast. (The narrator, Nasr, further reported): The companion Sirmah, came after finishing his day's work......and he narrated the rest of the tradition.}}

==2:184==

{{Quote|{{Quran-wi|2|184}}|(Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know -}}

{{quote|{{Muslim||1145b|reference}}|
Salama b. Akwa' reported: We, during the lifetime of the Messenger of Allah (may peace be upon him), in one month of Ramadan (observed fast according to our liking). He who wished to fast lasted and he who wished to break broke it and fed a needy person as an expiation 1544 till this verse was revealed:" He who witnesses among you the month (of Ramadan) he should observe fast during it" (ii. 184).|See also: {{Bukhari|||4507|darussalam}} & {{Abu Dawud||507|darussalam}} }}

==2:185==

{{Quote|{{Quran-wi|2|185}}|The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.}}

{{quote|{{Abu Dawud||507|darussalam}}|Narrated Mu'adh ibn Jabal 

Prayer passed through three stages and fasting also passed through three stages. The narrator Nasr reported the rest of the tradition completely. The narrator, Ibn al-Muthanna, narrated the story of saying prayer facing in the direction of Jerusalem.

He said: The third stage is that the Apostle of Allah (peace be upon him) came to Medina and prayed, i.e. facing Jerusalem, for thirteen months.

Then Allah, the Exalted, revealed the verse: "We have seen thee turning thy face to Heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wherever ye may be, turn your face (when ye pray) toward it" (ii.144). And Allah, the Reverend and the Majestic, turned (them) towards the Ka'bah. He (the narrator) completed his tradition.

The narrator, Nasr, mentioned the name of the person who had the dream, saying: And Abdullah ibn Zayd, a man from the Ansar, came. The same version reads: And he turned his face towards the qiblah and said: Allah is most great, Allah is most great; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Apostle of Allah, I testify that Muhammad is the Apostle of Allah; come to prayer (he pronounced it twice), come to salvation (he pronounced it twice); Allah is Most Great, Allah is most great. He then paused for a while, and then got up and pronounced in a similar way, except that after the phrase "Come to salvation" he added. "The time for prayer has come, the time for prayer has come."

The Apostle of Allah (peace be upon him) said: Teach it to Bilal, then pronounce the adhan (call to prayer) with the same words. As regards fasting, he said: The Apostle of Allah (peace be upon him) used to fast for three days every month, and would fast on the tenth of Muharram. Then Allah, the Exalted, revealed the verse: ".......Fasting was prescribed for those before you, that ye may ward off (evil)......and for those who can afford it there is a ransom: the feeding of a man in need (ii.183-84). If someone wished to keep the fast, he would keep the fast; if someone wished to abandon the fast, he would feed an indigent every day; it would do for him. But this was changed.''' Allah, the Exalted, revealed: "The month of Ramadan in which was revealed the Qur'an ..........(let him fast the same) number of other days" (ii.185).'''

Hence the fast was prescribed for the one who was present in the month (of Ramadan) and the traveller was required to atone (for them); feeding (the indigent) was prescribed for the old man and woman who were unable to fast. (The narrator, Nasr, further reported): The companion Sirmah, came after finishing his day's work......and he narrated the rest of the tradition.}}

==2:187==

{{Quote|{{Quran-wi|2|187}}|It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).}}

{{quote|{{Bukhari|||1917|darussalam}}|Narrated Sahl bin Saud 

When the following verses were revealed: 'Eat and drink until the white thread appears to you, distinct from the black thread' and of dawn was not revealed, some people who intended to fast, tied black and white threads to their legs and went on eating till they differentiated between the two. Allah then revealed the words, 'of dawn', and it became clear that meant night and day.|See also: {{Bukhari|||1915|darussalam}}, {{Bukhari|||1917|darussalam}}, {{Bukhari|||4511|darussalam}} & {{Muslim||1091a|reference}} }}

{{quote|{{Bukhari|||4508|darussalam}}|Narrated Al-Bara 

When the order of compulsory fasting of Ramadan was revealed, the people did not have sexual relations with their wives for the whole month of Ramadan, but some men cheated themselves (by violating that restriction). So Allah revealed:-- "Allah is aware that you were deceiving yourselves but He accepted your repentance and for gave you.." (2.187)* }}

==2:189==

{{Quote|{{Quran-wi|2|189}}|They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.}}

{{quote|{{Bukhari|||1803|darussalam}}|Narrated Abu Ishaq 

I heard Al-Bara' saying, "The above Verse was revealed regarding us, for the Ansar on returning from Hajj never entered their houses through the proper doors but from behind. One of the Ansar came and entered through the door and he was taunted for it. Therefore, the following was revealed: --

"It is not righteousness That you enter the houses from the back, But the righteous man is He who fears Allah, Obeys His order and keeps away from What He has forbidden So, enter houses through the proper doors." (2.189)|See also: {{Bukhari|||4512|darussalam}} & {{Muslim||3026|reference}} }}

==2:195==

{{Quote|{{Quran-wi|2|195}}|Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.}}

{{quote|{{Bukhari|||4516|darussalam}}|Narrated Abu Wail 

Hudhaifa said, "The Verse:--

"And spend (of your wealth) in the Cause of Allah and do not throw yourselves in destruction," (2.195) was revealed concerning spending in Allah's Cause (i.e. Jihad)."|See also: {{Abu Dawud||2512|darussalam}} }}

==2:196==

{{Quote|{{Quran-wi|2|196}}|Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.}}

{{quote|{{Bukhari|||1815|darussalam}}|Narrated Ka'b bin 'Umra 

Allah's Apostle stood beside me at Al-Hudaibiya and the lice were falling from my head in great number. He asked me, "Have your lice troubled you?" I replied in the affirmative. He ordered me to get my head shaved. Ka'b added, "This Holy Verse:--'And if any of you is ill, or has ailment in his scalp (2.196), etc. was revealed regarding me. "The Prophet then ordered me either to fast three days, or to feed six poor persons with one Faraq (three Sas) (of dates), or to slaughter a sheep, etc (sacrifice) whatever was available.|See also: {{Bukhari|||1816|darussalam}}, {{Bukhari|||1817|darussalam}}, {{Bukhari|||4191|darussalam}}, {{Bukhari|||4517|darussalam}}, {{Muslim||1201c|reference}}, {{Muslim||1201d|reference}}, {{Muslim||1201g|reference}} & {{Muslim||1201h|reference}} }}

==2:197==

{{Quote|{{Quran-wi|2|197}}|The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.}}

{{quote|{{Bukhari|||1523|darussalam}}|Narrated Ibn Abbas 

The people of Yemen used to come for Hajj and used not to bring enough provisions with them and used to say that they depend on Allah. On their arrival in Medina they used to beg the people, and so Allah revealed, "And take a provision (with you) for the journey, but the best provision is the fear of Allah." (2.197). }}

==2:198==

{{Quote|{{Quran-wi|2|198}}|It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.}}

{{quote|{{Bukhari|||4519|darussalam}}|Narrated Ibn 'Abbas 

'Ukaz, Mijanna and Dhul-Majaz were markets during the Pre-islamic Period. They (i.e. Muslims) considered it a sin to trade there during the Hajj time (i.e. season), so this Verse was revealed:-- "There is no harm for you if you seek of the Bounty of your Lord during the Hajj season." (2.198)|See also: {{Bukhari|||1770|darussalam}}, {{Bukhari|||2050|darussalam}} & {{Bukhari|||2098|darussalam}} }}

==2:199==

{{Quote|{{Quran-wi|2|199}}|Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.}}

{{quote|{{Muslim||1219b|reference}}|Hisham narrated on the authority of his father that the Arabs with the exception of Hums who were Quraish, and their descendants, circumambulated the House naked. They kept circumambulating In this state of nudity unless the Hums supplied to them the clothes. The male provided (clothes) to the male and the female provided clothes to the female. And the Hums did not get out of Muzdalifa, whereas the people (other than the Quraish) went to 'Arafat. Hisham said on the authority of his father who related from 'A'isha (Allah be pleased with her) who said: Hums are those about whom Allah, the Exalted and Glorious, revealed this verse:" Then hasten to where the people hasten." She (further) said: The people hastened on from 'Arafat, whereas Hums hastened from Muzdalifa, and said: We'do not hasten but from Haram. But when this (verse) was revealed:" Hasten on from that (place) where the people hasten on," they (the Quraish) then went to 'Arafat.|See also: {{Bukhari|||1665|darussalam}}, {{Bukhari|||4520|darussalam}} & {{Bukhari|||4521|darussalam}} }}

==2:217==

{{Quote|{{Quran-wi|2|217}}|They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.}}

{{Quote|1=Ishaq. I (Author), Guillaume. A (Translator). (2002). [http://www.amazon.com/Life-Muhammad-I-Ishaq/dp/0196360331/ref=sr_1_1?ie=UTF8&s=books&qid=1252901691&sr=8-1#reader ''The Life of Muhammad'']. (pp. 286-289). Oxford University Press|2='''Expedition of 'Abdullah b. Jahsh and the Coming Down of 'They will ask you about the sacred month' ''' 

The apostle sent 'Abdullah b. Jahsh b. Ri'ab al-Asadi in Rajab on his return from the first Badr. He sent with him eight emigrants, without any of the Ansar. He wrote for him a letter, and ordered him not to look at it until he had journeyed for two days, and to do what he was ordered to do, but not to put pressure on any of his companions. The names of the eight emigrants wre, Abu Hudhayfa, 'Abdullah b. Jahsh, 'Ukkasha b. Mihsan, 'Utba b. Ghazwan, Sa'd b. Abu Waqqas, 'Amir b. Rabi'a, Waqid b. 'Abdullah, and Khalid b. al-Bukayr. 

When 'Abdullah had travelled for two days he opened the letter and looked into it, and this is what it said: 'When you have read this letter of mine proceed until you reach Nakhla between Mecca and Al-Ta'if. Lie in wait there for Quraysh and find out for us what they are doing.' Having read the letter he said, 'To hear is to obey.' Then he said to his companions, 'The apostle has commanded me to go to Nakhla to lie i wait there for the Quraysh so as to bring him news of them. He has forbidden me to put pressure on any of you, so if anyone wishes for martyrdom let him go forward, and he who does not, let him go back; as for me I am going on as the prophet has ordered.' So he went on, as did all his companions, not one of them falling back. He journeyed along the Hijaz until at a mine called Bahran above al-Furu', Sa'd and 'Utba lost the camel which they were riding by turns, so they stayed behind to look for it, while 'Abdullah and the rest of them went on to Nakhla. A caravan of Quraysh carrying dry raisins and leather and other merchandise of Quraysh passed by them, 'Amr b. al-Hadrami (349), 'Uthman b. Abdullah b. al-Mughira and his brother Naufal the Makhzumites, and al-Hakam b. Kaysan, freedman of Hisham b. al-Mughira being among them. When the caravan saw them they were afraid of them because they had camped near them. 'Ukkasha, who had shaved his head, looked down on them, and when they saw him they felt safe and said, 'They are pilgrims, you have nothing to fear from them.' The raiders took council among themselves, for this was the last day of Rajab, and they said, 'If you leave them alone tonight they will get into the sacred area and will be safe from you; and if you kill them, you will kill them in the sacred month,' so they were hesitant and feared to attack them. Then they encouraged each other, and decided to kill as many as they could of them and take what they had. Waqid shot 'Amr b. al-Hadrami with an arrow and killed him, and 'Uthman and al-Hakam surrendered. Naufal escaped and eluded them. 'Abdullah and his companions took the caravan and the two prisoners and came to Medina with them. One of 'Abdullah's family mentioned that he said to his companions, 'A fifth of what we have taken belongs to the apostle.' (This was before God had appointed a fifth of the booty to him.) So he set apart for the apostle a fifth of the caravan, and divided the rest among his companions. When they came to the apostle, he said, 'I did not order you to fight in the sacred month,' and he held the caravan and the two prisoners in suspense and refused to take anything from them. When the apostle said that, the men were in despair and thought that they were doomed. Their Muslim brethren reproached them for what they had done, and the Quraysh said 'Muhammad and his companions have violated the sacred month, shed blood therein, taken booty, and captured men.' The Muslims in Mecca who opposed them said that they had done it in Sha'ban. The Jews turned this raid into an omen against the apostle. 'Amr b. al-Hadrami whom Waqid had killed they said meant '' 'amarati'l-harb'' (war has come to life), al-Hadrami meant ''hadarati'l-harb'' (war is present), and Waqid meant ''waqadati'l-harb'' (war is kindled); but God turned this against them, not for them, and when there was much talk about it, God sent to his apostle: 'They will ask you about the sacred month, and war in it. Say, war therein is a serious matter, but keeping people from the way of God and disbelieving in Him and in the sacred mosque and driving out His people therefrom is more serious with God.' i.e. If you have killed in the sacred month, they have kept you back from the way of God with their unbelief in Him, and from the sacred mosque, and have driven you from it when you were its people. This is a more serious matter with God that the kiling of those of them whom you have slain. 'And seduction is worse than killing.' i.e. They used to seduce the Muslim in his religion until they made him return to unbelief after believing, and that is worse with God than killing. 'And they will not cease to fight you until they turn you back form your religion if they can.' i.e. They are doing more heinous acts than that contumaciously. 

And when the Quran came down about that and God relieved the Muslims of their anxiety in the matter, the apostle took the caravan and the prisoners. Quraysh sent to him to redeem 'Uthman and al-Hakam, and the apostle said, 'We will not let you redeem them until our two companions come,' meaning Sa'd and 'Utba, 'for we fear for them on your account. If you kill them, we will kill your two friends.' So when Sa'd and 'Utba turned up the apostle let them redeem them. As for al-Hakam he became a good Muslim and stayed with the apostle until he was killed as a martyr at Bi'r Ma'una. 'Uthman went back to Mecca and died there as an unbeliever. When 'Abdullah and his companions were relieved of their anxiety when the Quran came down, they were anxious for reward, and said, 'Can we hope that it will count as a raid for which we shall be given the reward of combatants?' So God sent down concerning them: 'Those who believe and have emigrated and fought in the way of God, these may hope for God's mercy, for God is forgiving, merciful.' That is, God gave them the greatest hopes therein. The tradition about this comes from Al-Zuhri and Yazid b. Ruman from 'Urwa b. al-Zubayr. 

One of 'Abdullah's family mentioned that God divided the booty when He made it permissible and gave four-fifths to whome God had allowed to take it and one-fifth to God and His apostle. So it remained on the basis of what 'Abdullah had done with the booty of that caravan (350). 

Abu Bakr said concerning 'Abdullah's raid (though others say that 'Abdullah himself said it), when Quraysh said, 'Muhammad and his companions have broken the sacred month, shed blood therein, and taken booty and made prisoners' (351): 

:You count war in the holy month a grave matter,
:But graver is, if one judges rightly,
:Your opposition to Muhammad's teaching, and your
:Unbelief in it, which God sees and witnesses,
:Your driving God's people from His mosque
:So that none can be seen worshipping Him there.
:Though you defame us for killing him,
:More dangerous to Islam is the sinner who envies.
:Our lances drank of Ibn al-Hadrami's blood
:In Nakhla when Waqid lit the flame of war,
:'Uthman ibn 'Abdullah is with us,
:A leather band streaming with blood restrains him.}}

==2:219==

{{Quote|{{Quran-wi|2|219}}|They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.}}

{{quote|{{Abu Dawud||3670|darussalam}}|Narrated Umar ibn al-Khattab 

When the prohibition of wine (was yet to be) declared, Umar said: O Allah, give us a satisfactory explanation about wine.

'''So the following verse of Surat al-Baqarah revealed; "They ask thee concerning wine and gambling. Say: In them is great sin...." Umar was then called and it was recited to him.'''

He said: O Allah, give us a satisfactory explanation about wine.

Then the following verse of Surat an-Nisa' was revealed: "O ye who believe! approach not prayers with a mind befogged...." Thereafter the herald of the Apostle of Allah (peace be upon him) would call when the (congregational) prayer was performed: Beware, one who is drunk should not come to prayer. Umar was again called and it was recited to him).

He said: O Allah, give us a satisfactory explanation about wine. This verse was revealed: "Will ye not then abstain?" Umar said: We abstained.}}

==2:220==

{{Quote|{{Quran-wi|2|220}}|Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.}}

{{quote|{{Abu Dawud||2871|darussalam}}|Narrated Abdullah ibn Abbas 

When Allah, Most High, revealed the verses: "Come not nigh to the orphan's property except to improve it". And "Those who unjustly eat up the property of orphans", everyone who had an orphan with him went and separated his food from his (orphan's) food, and his drink from his drink, and began to detain the remaining food which he (the orphan) himself ate or spoiled.

This fell heavy on them, and they mentioned this to the Apostle of Allah (peace be upon him). So Allah, Most High, revealed the verse: "They ask thee concerning orphans. Say: The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren." Then they mixed their food with his food and their drink with his drink.}}

==2:222==

{{Quote|{{Quran-wi|2|222}}|They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.}}

{{quote|{{Muslim||302|reference}}|
Thabit narrated it from Anas: Among the Jews, when a woman menstruated, they did not dine with her, nor did they live with them in their houses; so the Companions of the Apostle (may peace be upon him) asked The Apostle (may peace be upon him), and Allah, the Exalted revealed:" And they ask you about menstruation; say it is a pollution, so keep away from woman during menstruation" to the end (Qur'an, ii. 222). The Messenger of Allah (may peace be upon him) said: Do everything except intercourse. The Jews heard of that and said: This man does not want to leave anything we do without opposing us in it. Usaid b. Hudair and Abbad b. Bishr came and said: Messenger of Allah, the Jews say such and such thing. We should not have, therefore, any contactwith them (as the Jews do). The face of the Messenger of Allah (way peace be upon him) underwent such a change that we thought he was angry with them, but when they went out, they happened to receive a gift of milk which was sent to the Apostle of Allah (may peace be upon him). He (the Holy Prophet) called for them and gave them drink, whereby they knew that he was not angry with them.}}

==2:223==

{{Quote|{{Quran-wi|2|223}}|Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).}}

{{quote|{{Bukhari|||4528|darussalam}}|Narrated Jabir 

Jews used to say: "If one has sexual intercourse with his wife from the back, then she will deliver a squint-eyed child." So this Verse was revealed:--

"Your wives are a tilth unto you; so go to your tilth when or how you will." (2.223)|See also: {{Bukhari|||4526|darussalam}} }}

==2:225==

{{Quote|{{Quran-wi|2|225}}|Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement.}}

{{quote|{{Bukhari|||6663|darussalam}}|Narrated 'Aisha 

regarding: 'Allah will not call you to account for that which is unintentional in your oaths...' (2.225) This Verse was revealed concerning such oath formulas as: 'No, by Allah!' and 'Yes, by Allah!' something against his oath due to forgetfulness should he make expiation?). And the Statement of Allah: 'And there is no blame on you if you make a mistake therein.' (33.5) And Allah said:-- '(Moses said to Khadir): Call me not to account for what I forgot.' (18.73)|See also: {{Bukhari|||402|darussalam}} }}

==2:232==

{{Quote|{{Quran-wi|2|232}}|And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not.}}

{{quote|{{Bukhari|||5130|darussalam}}| Narrated Al-Hasan 

concerning the Verse: 'Do not prevent them' (2.232) Ma'qil bin Yasar told me that it was revealed in his connection. He said, "I married my sister to a man and he divorced her, and when her days of 'Idda (three menstrual periods) were over, the man came again and asked for her hand, but I said to him, 'I married her to you and made her your bed (your wife) and favored you with her, but you divorced her. Now you come to ask for her hand again? No, by Allah, she will never go back to you (again)!' That man was not a bad man and his wife wanted to go back to him. So Allah revealed this Verse: 'Do not prevent them.' (2.232) So I said, 'Now I will do it (let her go back to him), O Allah's Apostle."So he married her to him again.|See also: {{Bukhari|||4529|darussalam}} & {{Bukhari|||5331|darussalam}} }}

==2:238==

{{Quote|{{Quran-wi|2|238}}|Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.}}

{{quote|{{Bukhari|||1200|darussalam}}|Narrated Zaid bin Arqam 

In the life-time of the Prophet we used to speak while praying, and one of us would tell his needs to his companions, till the verse, 'Guard strictly your prayers (2.238) was revealed. After that we were ordered to remain silent while praying.|See also: {{Bukhari|||4534|darussalam}} & {{Muslim||539a|reference}} }}

==2:240==

{{Quote|{{Quran-wi|2|240}}|(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.}}

{{quote|{{Bukhari|||4531|darussalam}}| Narrated Mujahi 

(regarding the Verse):-- "Those of you who die and leave wives behind. They - (their wives) -- shall wait (as regards their marriage ) for four months and ten days)." (2.234)

The widow, according to this Verse, was to spend this period of waiting with her husband's family, so Allah revealed: "Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year's maintenance and residences without turning them out, but if they leave (their residence), there is no blame on you for what they do with themselves provided it is honorable.' (i.e. lawful marriage) (2.240).

So Allah entitled the widow to be bequeathed extra maintenance for seven months and twenty nights, and that is the completion of one year. If she wished she could stay (in her husband's home) according to the will, and she could leave it if she wished, as Allah says:

"..without turning them out, but if they leave (the residence), there is no blame on you." So the 'Idda (i.e. four months and ten days as it) is obligatory for her.

'Ata said: Ibn 'Abbas said, "This Verse, i.e. the Statement of Allah: "..without turning them out.." cancelled the obligation of staying for the waiting period in her dead husband's house, and she can complete this period wherever she likes." 'Ata's aid: If she wished, she could complete her 'Idda by staying in her dead husband's residence according to the will or leave it according to Allah's Statement:--

"There is no blame on you for what they do with themselves." 'Ata' added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow (in her dead husband's house), so she could complete the 'Idda wherever she likes. And it was no longer necessary to provide her with a residence. Ibn 'Abbas said, "This Verse abrogated her (i.e. widow's) dwelling in her dead husband's house and she could complete the 'Idda (i.e. four months and ten days) wherever she liked, as Allah's Statement says:--"...without turning them out..." |See also: {{Bukhari|||5344|darussalam}} }}

==2:256==

{{Quote|{{Quran-wi|2|256}}|There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.}}

{{quote|{{Abu Dawud||2682|darussalam}}|Narrated Abdullah ibn Abbas 

When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."}}

==2:261==

{{Quote|[http://islamawakened.com/quran/2/261/default.htm Qur'an 2:261]|The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.}}

{{Quote|Al-Tirmidhi No. 1075 (CD-ROM), Alim.org, ([http://web.archive.org/web/20170101201236/http://www.alim.org/library/hadith/TIR/1075 Archived]). |Narrated Ali, AbudDarda'; AbuHurayrah; AbuUmamah; Abdullah ibn Umar; Abdullah ibn Amr; Jabir ibn Abdullah; Imran ibn Husayn: Allah's Messenger (peace be upon him) said, "He who sends a contribution to Allah's cause and stays in his house will have seven hundred dirhams for every dirham he contributes. But he who fights in person and contributes to that expedition of his, will have seven hundred thousand dirhams for every dirham he contributes." Then he recited this verse, "And Allah multiplies to whom He will." Ibn Majah transmitted it.}}

==2:278==

{{Quote|{{Quran-wi|2|278}}|O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.}}

{{quote|{{Bukhari|||4544|darussalam}}|Narrated Ibn Abbas 

The last Verse (in the Quran) revealed to the Prophet was the Verse dealing with usury (i.e. Riba). }}

==2:280==

{{Quote|{{Quran-wi|2|280}}|And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.}}

{{quote|{{Bukhari|||4756|darussalam}}| Narrated 'Aisha 

When the last Verses of Surat-al-Baqara were revealed, the Prophet read them in the Mosque and prohibited the trade of alcoholic liquors. "If the debtor is in difficulty, grant him time till it is easy for him to repay.." (2.280)

Narrated 'Aisha: When the last Verses of Surat-al-Baqara were revealed, Allah's Apostle stood up and recited them before us and then prohibited the trade of alcoholic liquors.|See also: {{Bukhari|||4605|darussalam}} }}

==2:285 - 2:286==

{{Quote|[[The_Holy_Qur'an:_Al-Baqara_(The_Heifer)#2:285|Qur'an 2:285-286]]|285. The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying. 286. Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.}}

{{quote|{{Muslim||125|reference}}|It is reported on the authority of Abu Huraira that when it was revealed to the Messenger of Allah (may peace be upon him): To Allah belongs whatever is in the heavens and whatever is in the earth and whether you disclose that which is in your mind or conceal it, Allah will call you to account according to it. Then He forgives whom He pleases and chastises whom He Pleases; and Allah is over everything Potent" (ii. 284). the Companions of the Messenger of Allah (may peace be upon him) felt it hard and severe and they came to the Messenger of Allah (may peace be upon him) and sat down on their knees and said: Messenger of Allah, we were assigned some duties which were within our power to perform, such as prayer, fasting, struggling (in the cause of Allah), charity. Then this (the above-mentioned) verse was revealed unto you and it is beyond our power to live up to it. The Messenger of Allah (may peace be upon him) said: Do you intend to say what the people of two books (Jews and Christians) said before you:" We hear and disobey"? You should rather say:" We hear and we obey, (we seek) Thy forgiveness, our Lord! and unto Thee is the return." And they said:" We hear and we obey, (we seek) Thy forgiveness, Our Lord! and unto Thee is the return." When the people recited it and it smoothly flowed on their tongues, then Allah revealed immediately afterwards:" The Apostle believes in that which is sent down unto him from his Lord, and so do the believers. Each one believes in Allah and His Angels and His Books and His Apostles, saying: We differentiate not between any of His Apostles and they say: We hearken and we obey: (we seek) Thy forgiveness, our Lord! and unto Thee is the return" (ii. 285). When they did that, Allah abrogated this (verse) and the Great, Majestic Allah revealed:" Allah burdens not a soul beyond its capacity. It gets every good that it earns and it suffers every ill that it earns. Our Lord, punish us not if we forget or make a mistake." (The Prophet said: ) Yes, our Lord! do not lay on us a burden as Thou didst lay on those before us. (The Prophet said: ) Yes, our Lord, impose not on us (burdens) which we have not the strength to bear (The Prophet said: ) Yes, and pardon us and grant us protection! and have mercy on us. Thou art our Patron, so grant us victory over the disbelieving people" (ii. 286). He (the Lord) said: Yes.|See also: {{Muslim||126|reference}} }}

<nowiki>*</nowiki> This verse number was corrected. The original hadith translation cited an incorrect verse number.

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[[Category:Revelational Circumstances of the Qur'an]]

Kafir (Infidel)

2026-05-17T01:15:13Z

Asmith: updated language and language score

{{QualityScore|Lead=3|Structure=3|Content=3|Language=4|References=2}}In Islamic terminology, a '''kāfir''' (كافر ; plural كفّار ''kuffār'') is a ''disbeliever'', or someone who rejects or does not believe in [[Allah]] as the one and only God and [[Muhammad]] as the final messenger of Allah.<ref>"...''Kafir: Literally means "a disbeliever". In Islam it refers to one who rejects Allah and who '''does not believe in Muhammad''' sallallahu alayhi wa sallam as the final messenger of Allah.''..." - [http://www.as-sidq.org/glossary.html Islamic Glossary]</ref><ref>"...''kafir noun (pl=kuffar) ''
1. (Islam) infidel, Infidel, pagan, non-believer; a non-Muslim aside from ahl al-kitab (Christians, Jews, etc.).
2. (Islam) Infidel, pagan, non-believer;''' any non-Muslim'''. Ref: Shaykh Al-Islam ibn Taymiyyah (Rahimullah) v27 p264: "Whosoever does not forbid people from the deen of the Jews and Christians after the prophethood of the messenger Muhammad (saw) nor declares them kafir nor hates them, he is not a Muslim by the consensus of ALL Muslims, their scholars and the general public."''..."[http://www.allwords.com/word-kafir.html AllWords.com - kafir]''</ref> In the context of Islamic scriptures, "kafir" is the broadest, all encompassing category of non-Muslim, which includes all other sub-categories, such as ''mushrikun'', or polytheists (lit. "those who do ''shirk''", that is, attribute partners to God), ''dahriyah'', or those who deny the existence of any gods outright, as well as those who would today identify as agnostics, or suggest simply their ignorance of the existence of any gods.

Traditionally, a non-Muslim is called a ''Kafir''.<ref name="Willis 2018">{{cite book |editor-last=Willis |editor-first=John Ralph |year=2018 |origyear=1979 |title=Studies in West African Islamic History, Volume 1: The Cultivators of Islam |chapter=Glossary |chapter-url=https://books.google.com/books?id=rD0sBgAAQBAJ&pg=PA197 |location=[[London]] and [[New York City|New York]] |publisher=[[Routledge]] |edition=1st |pages=197 |isbn=9781138238534 |quote=''Kufr'': Unbelief; non-Muslim belief (''Kāfir'' = a non-Muslim, one who has received no Dispensation or Book; ''Kuffār'' plural of ''Kāfir'').}}</ref><ref name="Gerlach 2006">{{cite book | Hrsg=Gerlach J. | titel=Zwischen Pop und Dschihad: muslimische Jugendliche in Deutschland | Verlag=Ch. Links | Datum=2006 | isbn=978-3-86153-404-4 | url=https://books.google.com/books?id=jdZH6jyBYuIC | language=de | access-date=2022-06-21 | Seiten=197}}</ref><ref name="Der Islam 2022">{{cite web | title=Das Urteil darüber, dass der Nichtmuslim (Kafir) den Mushaf berührt - Frage und Antwort | website=Der Islam | url=https://islamqa.info/ge/answers/100228/das-urteil-daruber-dass-der-nichtmuslim-kafir-den-mushaf-beruhrt | language=de | access-date=2022-06-21}}</ref><ref name="Islam Fatwa">{{cite web | title=Pflichten des Muslims gegenüber dem Kafir (Nichtmuslim) | website=Islam Fatwa | url=https://islamfatwa.de/soziale-angelegenheiten/150-muslime-in-nicht-muslimischen-laendern/1369-pflichten-des-muslims-gegenueber-dem-kafir-nichtmuslim | language=de | access-date=2022-06-21}}</ref>

==Theological struggles==
Theologically implicating one to hell, the word "kāfir" is highly charged and accusatory, no matter its use, but finds slight nuance in meaning depending on who it is used to describe as well as who is using it as a descriptor.

The word is also contrasted with the "''jāhiliyyah''" or "ignorance" that is said to have existed prior to the advent of Islam. In this respect, contrasted with the period of ignorance, those around subsequent to the revelation of Islam cannot be considered to live in an age where Islam is unknown, hence making a justification of unbelief impossible.

It should be noted, however, that even while the pre-Islamic Arabs were admittedly "jāhil" or "ignorant", they are still considered ''kuffār'' - even Muhammad's father, [[Abdullah]], and mother, Aminah, were described by Muhammad (as recorded in Sahih Muslim) as "burning in Hell". Ignorance, thus, it would appear does not absolve one of their ''kufr'' (that is, the act of disbelieving or being a kāfir).

Many Sunni theologians found the narration on the fate of Abdullah and Aminah troubling and ultimately decided to ignore the narration, overriding it on theological and moral principle. Indeed this was so troubling to the early Muslims that hadith were fabricated arguing that Abdullah and Aminah had been resurrected subsequent to Muhammad's declaration that they were burning in hell, in order to convert to Islam, die once more, and enter paradise. This hadith was later acknowledged, however, to be a fabrication. While theologians continue to have a hard time consigning the ignorant to hell under the label of "''kuffār''", Islamic scriptures are more clear.

==Definitions==

===In the case of non-Muslims===
The root of the word "kafir" means "to conceal", and thus the word "kafir" implies or derives from the meaning of "one who conceals" and entails insincerity and even active deception on the part of the person being labeled a "kafir". That orthodox Islamic doctrine (following upon the Qur'an) categorically describes [[non-Muslims]] as ''kuffar'' can prove problematic in an an interfaith context, as it suggests that all disbelievers are deliberately deceiving themselves and others by not embracing Islam which they, in fact, know to be true.

The other meaning implied in the root of the word "kafir" is "to be ungrateful", thus allowing the word "kafir" to be alternatively translated as "ingrate".<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 605-610). Princeton University Press. Kindle Edition. See Entry:

''kafara tr. | to be ungrateful to s.o.; to be ungrateful for s.th.; to repudiate s.o. kafara ditr. | to be ungrateful to s.o. for s.th. kafara intr. bi- | to repudiate s.o. or s.th. kafara intr. | to be ungrateful; to be a repudiator alladhīna kafarū, al-kāfirūn, al-kuffār pl. | the repudiators kufr | ingratitude; repudiation kufrān | ingratitude''

</ref> This is likewise problematic in interfaith contexts as it entails the suggestion that all disbelievers are somehow or the other ungrateful beings, in special distinction from Muslims, who are not so ungrateful. There is some disagreement on the extent to which the Quran applies the term kuffar towards the people of the book (see Abrahamic section below).

===In the case of Muslims===
The word is also often used in the Qur'an as descriptive of Muslims who commit grave sins which offend Allah, though this meaning is more broadly understood to be metaphorical, as [[Sunni]] and [[Shi'ism]] theologians did not consider sins (other than polytheism) as causing one to constitute the act of [[apostasy]], as this would have severe [[Islamic Law|legal implications]].

In this metaphorical sense, the word kafir can be understood to mean "ingrate", and is commonly used alongside and interchanged with such similarly insulting and accusative titles as ''faasiq'', meaning "sinner" or "corrupted person", and ''munafiq'', or "hypocrite". As a result, the word "kafir" finds frequent use in the Muslim world as an extreme form of insult or rebuke.

===''Kharijite'', literalist interpretations===
One of the first heretical sects in Islamic history were the ''Kharijites'' who defected from the party of [[Ali]] (''shi'at Ali'' - these were the proto-Shi'ites) during the first civil war (''fitnah'') of [[Caliph|Caliphal]] succession. This group distinguished themselves from other Muslims by their literal interpretation of scriptures which describe sinful Muslims as non-believers. On this interpretation, any Muslim who committed a sin or, in their assessment, failed to judge "by what Allah has revealed" (that is, in this particular case, those who did not follow Islamic political injunctions) was a disbeliever and, consequently, an apostate deserving nothing short of war and death.

This approach ultimately devolves to the practice of declaring that someone who describes themselves as Muslim is, in fact, a non-Muslim or, worse, and apostate. This is known as [[Takfeer|''takfeer'']], or excommunication. Many extremist and [[Jihad|jihadi]] [[Salafi|salafist]] Muslims today employ this practice to justify their attacks on other Muslim populations who disagree with, in practice ''or'' word, their interpretation of Islam.

==With relation to the people of other Abrahamic faiths==
Although Christians and Jews are called the [[People of the Book|People of the Book]] (أهل الكتاب ''ahl al-kitab'', a special title given by the Qur'an), orthodox Islamic teachings qualify them as disbelievers<ref>""...''the permissive people, who do not believe in any command or prohibition at all and refer to the Divine will and decree as an excuse for their evil deeds, are worse off than the Jews, Christians and Arab mushrikeen, because even though '''the latter are kaafirs''', they still believe in some kind of command and prohibition''..." - [http://www.islam-qa.com/en/ref/113901/atheist Atheism is a greater sin than shirk] - Islam Q&A, Fatwa No. 113901</ref><ref>"...''But it is not permissible to marry her, as she is still '''a Kafir (non-Muslim)''' and has not yet embraced Islam wholeheartedly without any doubt.''..." - [http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=88328 Thinking of marrying an atheist] - Dr. Abdullah Al-faqih, Islam Web, Fatwa No. 88328, July 21, 2004</ref><ref>"...''This is something that is well known among the Muslims, and '''they are unanimously agreed that the Christians are kaafirs''', and even that those who do not regard them as kaafirs are also kaafirs''..." - [[Qur'an, Hadith and Scholars:People of the Book]]</ref>, and hence ''kuffār''.

This view is somewhat complicated by verses which promise paradise to Jews and Christians who believe in God and the last day and act righteously ({{Quran|2|62}}, {{Quran|5|69}}, though a few verses later {{Quran|5|73}} describes believers in the trinity as Kuffar), and may be related to {{Quran-range|3|113|115}} which distinguishes some of those among the people of the book ("They are not all alike...").

==Relevant Quotations==
{{Main|Qur'an, Hadith and Scholars:Non-Muslims}}
{{See also|Qur'an}}
===Qur'an===

====Acts described in the Qur'an as constituting kufr, or unbelief.====
Calling on anyone other than Allah (i.e. for intercession).

{{Quote|{{Quran|10|106}}|And cry not, beside Allah, unto that which cannot profit thee nor hurt thee, for if thou didst so then wert thou of the wrong-doers.}}

Disliking Allah.

{{Quote|{{Quran|39|45}}|And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter are repelled, and when those (whom they worship) beside Him are mentioned, behold! they are glad.}}

Sacrificing to anyone other than Allah.

{{Quote|{{Quran|108|2}}|So pray unto thy Lord, and sacrifice.}}

Disliking [[Islam]] or anything Islamic.

{{Quote|{{Quran|47|9}}|That is because they are averse to that which Allah hath revealed, therefor maketh He their actions fruitless.}}

Joking about Islam or anything Islamic.

{{Quote|{{Quran|9|65-66}}|65. And if thou ask them (O Muhammad) they will say: We did but talk and jest. Say: Was it at Allah and His revelations and His messenger that ye did scoff? 66. Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty.}}

Disbelieving in any of the Messengers.

{{Quote|{{Quran|2|285}}|The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.}}

Judging by any other law aside from [[Islamic law]].

{{Quote|{{Quran|5|44}}|Lo! We did reveal the Torah, wherein is guidance and a light, by which the prophets who surrendered (unto Allah) judged the Jews, and the rabbis and the priests (judged) by such of Allah's Scripture as they were bidden to observe, and thereunto were they witnesses. So fear not mankind, but fear Me. And barter not My revelations for a little gain. Whoso judgeth not by that which Allah hath revealed: such are disbelievers.}}

Forbidding what Allah has made lawful, or make lawful what Allah has forbidden.

{{Quote|{{Quran|2|275}}|Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.}}

Believing in any other religion.

{{Quote|{{Quran|3|85}}|And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter.}}

Leaving Islam.

{{Quote|{{Quran|2|217}}|They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.}}

Giving assistance to disbelievers against Muslims.

{{Quote|{{Quran|3|28}}|Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying.}}

Disbelieving in Muhammad.

{{Quote|{{Quran|98|6}}|Lo! those who disbelieve, among the People of the Scripture and the idolaters, will abide in fire of hell. They are the worst of created beings.}}

====Guidelines on how to deal with disbelievers====
The believers must remain united in opposition to the disbelievers, and maintain faith, while refusing to take the disbelievers as close allies in the Qur'an. If the disbelievers acquiesce but then return "to enmity", they must be slayed, unless they have a treaty with the Muslims or seek refuge amongst them. Finally, if the disbelievers "incline to peace", so too should the Muslims.

{{Quote|{{Quran|4|88-90}}|88. What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muhammad) canst not find a road. 
89. They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, 
90. Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.}}

The [[Quran]] instructs its listeners to [[Slavery_in_Islamic_Law|take captives]] from the disbelievers after killing and subduing them when they meet in battle, releasing or ransoming them when the war is over ({{Quran|47|4}}; see also {{Quran|8|67}} and {{Quran|33|50}} which gave the prophet specifically a right to take captives and women for himself from the spoils of war). Jurists in a later period, employing the doctrine of [[Naskh_(Abrogation)|abrogation]], determined that all disbelievers from what they defined as [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al Harb]] could potentially be captured as slaves.<ref>{{Citation|url=https://archive.org/details/islamabolitionof0000clar|title=Islam and the Abolition of Slavery|page=25–28|publisher=Oxford University Press|ISBN=978-0-19-522151-0|author=William Gervase Clarence-Smith|year=2006}}</ref> A surah from the final stages of Muhammad's career commanded that the mushrikeen with whom the believers no longer had a treaty be killed unless they accept Islam or seek protection, and that Jews and Christians were required to pay the [[jizyah]]. Verses {{Quran-range|9|5|6}} and / or {{Quran|9|29}} of this surah became known as the "sword verse", or ''ayat as-sayf'', in Arabic, and were considered by many scholars in the classical period to support expansive warfare and to abrogate a large number of earlier verses which were more explicitly defensive in nature.<ref>{{cite web |title=Islam |url=https://www.britannica.com/topic/Islam |work=Encyclopedia Britannica |location=New York |date=17 August 2021|access-date=12 January 2022}}</ref>

{{Quote|{{Quran|9|5-6}}|5. But when the forbidden 4 months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular [[Salah|prayers]] and practise regular [[Zakat|charity]], then open the way for them: for Allah is Oft-forgiving, Most Merciful. 
6. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.}}The believers are commanded to treat unbelievers harshly while being merciful to other Muslims.
{{Quote|{{Quran|48|29}}|Muhammad (is the) Messenger of Allah, and those who (are) with him (are) firm against the disbelievers and merciful among themselves. You see them bowing and prostrating, seeking Bounty from Allah and pleasure. Their mark (is) on their faces from (the) trace (of) the prostration. That (is) their similitude in the Taurah. And their similitude in the Injeel, (is) like a seed (which) sends forth its shoot then strengthens it, then it becomes thick and it stands upon its stem delighting the sowers that He (may) enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them, forgiveness and a reward great.}}

== External links ==
* [https://wikiquote.org/wiki/Kafir See wikiquote's direct quotations about the Kafir from the Quran]
* [https://www.youtube.com/watch?v=2oEh2BUK3rA A LIE in the foundation of Islam (kafir)] - Apostate Aladdin - ''YouTube Video''

==References==
{{reflist}}
[[Category:Kafir (infidel)]]
[[ru:Кафир]]
[[bg:Кафир]]
[[Category:Human rights]]
[[Category:Shariah (Islamic Law)]]
[[Category:Jihad]]
[[Category:Society and human nature]]
[[Category:Apostasy]]
[[Category:Atheism]]
[[Category:Paganism]]
[[Category:Criticism of Islam]]

Jihad as Obligation (Fard)

2026-05-16T21:30:07Z

Asmith: updated language and language score

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Depending on the school of Islamic thought, [[jihad]] is classified either as an ''individual duty'' (فرض العين fard al-'ayn) (obligatory for all Muslims) or a ''sufficiency duty'' (فرض الكفائي‎ fard al-kifaya) (community responsibility). Scholarly discussions of these two views revolve especially around {{Quran|2|216}} and {{Quran|9|122}}.<ref>Reuven Firestone, ''Jihad: The Origin of Holy War in Islam'', New York: Oxford University Press, 1999, pp. 60-61</ref>

Modern Muslims voices often differentiate between a ''personal'' "greater jihad" and a military "lesser jihad." This dichotomy does not appear in classical or early Islamic literature or scripture, which refer to jihad largely as a doctrine of military conquest. Some have additionally argued that references to "internal struggle" in early Islamic literature are metaphorically used, making jihad an exclusively military concept.
==Scholars==

===Hanafi Fiqh===

{{Quote|Hanafi Madhhab|Ibn Aabidin said: "Jihad becomes Fard Ayn if the enemy attacks one of the borders of the Muslims, and it becomes Fard Ayn upon those close by. For those who are far away, it is Fard Kifaya, if their assistance is not required. If they are needed, perhaps because those nearby the attack cannot resist the enemy, or are indolent and do not fight Jihad, then it becomes Fard Ayn upon those behind them, like the obligation to pray and fast. There is no room for them to leave it. If they too are unable, then it becomes Fard Ayn upon those behind them, and so on in the same manner until the jihad becomes Fard Ayn upon the whole Ummah of Islam from the East to the West". And the following have like Fatawa: Al Kassani, Ibn Najim and Ibn Hammam.<ref name="Islamic Emirate">[http://www.islamicemirate.com/fiqh-jurisprudence/jihad/1544-offensive-jihad-vs-defensive-jihad.html Offensive Jihad Vs. Defensive Jihad] - Islamic Emirate Online, The Fiqh Department</ref>}}

===Maliki Fiqh===

{{Quote|Maliki Madhhab|In Hashiyat ad Dussuqi it is stated: Jihad becomes Fard Ayn upon a surprise attack by the enemy. Dussuqi said: "Wherever this happens, jihad immediately becomes Fard Ayn upon everybody, even women, slaves and children, and they march out even if their guardians, husbands and creditors forbid them to.<ref name="Islamic Emirate"></ref>}}

[http://en.wikipedia.org/wiki/Ibn_Khaldun Ibn Khaldun] (1332 - 1406), a renowned Maliki jurist, philosopher, historian, and sociologist, wrote:

{{Quote||In the Muslim community, the holy war is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force. Therefore, caliphate and royal authority are united [in Islam], so that the person in charge can devote the available strength to both of them [i.e. religion and politics] at the same time. The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense. ... Islam is under obligation to gain power over other nations. ... 
Thereafter, there were dissensions among the Christians with regard to their religion and to Christology. ... We do not think that we should blacken the pages of this book with discussion of their dogmas of unbelief. In general, they are well known. All of them are unbelief. This is clearly stated in the noble Qur'an. [To] discuss or argue those things with them is not up to us. It is [for them to choose between] conversion to Islam, payment of the poll tax, or death.<ref>Ibn Khaldun, ''The Muqudimmah: An Introduction to History'', trans. Franz Rosenthal, vol. 1 (New York: Pantheon, 1958), pp. 60, 473, 480.</ref>}}

[http://en.wikipedia.org/wiki/Averroes Ibn Rushd (Averroes)] (1126 - 1198), an Andalusian-Arab master of Islamic law, philosopher, physician and mathematician, wrote:

{{Quote||'''''The legal qualification (hukm) of this activity and the persons obliged to take part in it''''' Scholars agree that the jihad is a collective not a personal obligation. Only 'Abd Allah Ibn al-Hasan professed it to be a recommendable act. According to the majority of scholars, the compulsory nature of the jihad is founded on [K 2:216] "''Fighting is prescribed for you, though it is distasteful to you.''"That this obligation is a collective and not a personal one, i.e., that the obligation, when it can be properly carried out by a limited number of individuals, is canceled for the remaining Moslems, is founded on [K 9:112]: "''It is not for the believers to march out all together,'' and, lastly, on the fact that the Prophet never went to battle without leaving some people behind. All this together implies that this activity is a collective obligation. The obligation to participate in the jihad applies to adult free men who have the means at their disposal to go to war and who are healthy, that is, not ill or suffering from chronic diseases. ... '''''The enemy''''' Scholars agree that all polytheists should be fought. This is founded on [K 8:39]: "''Fight them until there is no Fitnah and the religion is entirely Allah's''." ... '''''The damage allowed to be inflicted upon the different categories of enemies''''' Damage inflicted upon the enemy may consist in damage to his property, injury to his person or violation of his personal liberty, i.e., that he is made a slave and is appropriated. This may be done, according to the ''Consensus (idjma)'' to all polytheists: men, women, young and old, important and unimportant. Only with regard to monks do opinions vary; for some take it that they must be left in peace and that they must not be captured ... Most scholars are agreed that, in his dealings with captives, carious policies are open to the Imam. He may pardon them, kill them, or release them either on ransom or as ''dhimmi'', in which latter case the released captive is obliged to pay poll-tax." ... It is only allowed to slay the enemy on the condition that ''aman'' [safe conduct] has not been granted. There is no dissension about this among the Moslems. There is controversy, however, concerning who is entitled to grant ''aman''. Everyone is agreed that the Imam is entitled to this. ... As regards injury to the person, that is, the slaying of the enemy, the Moslems agree that in times of war, all adult, able bodied, unbelieving males may be slain. ... There is controversy about the question whether it is allowed to slay hermits who have retired from the world, the blind, the chronically ill and the insane, those who are old and unable to fight any longer, peasants, and serfs. ... '''''The prerequisites for warfare''''' According to all scholars, the prerequisite for warfare is that the enemy must have heard the summons to Islam. This implies that it is not allowed to attack them before the summons has reached them. All Moslems are agreed about this because of [K 17:15]: "''We have not be accustomed to punish until We have sent a messenger.''" However, there is controversy about the question whether the summons should be repeated when the war is resumed. ...
 '''''The maximum number of enemies against which one is obliged to stand one's ground''''' The maximum number of enemies against which one is obliged to stand one's group is twice the number [of one's won troops]. About this, everybody agrees on account of [K 8:66]: "Now Allah hath made it lighter for you and knoweth that there is weakness among you.''" ... '''''The aims of warfare''''' The Moslems are agreed that the aim of warfare against the People of the Book, with the exception of those belonging to the Quraysh-tribe and Arab Christians, is twofold: either conversion to Islam, or payment of poll-tax (''djizyah''). This is based on [K 9:29]: "''Fight against those who do not believe in Allah nor in the last Day, and do not make forbidden what Allah and His messenger have made forbidden, and do not practice the religion of truth, of those who have been given the Book, until they pay the jizya off-hand, being subdued.''" Most lawyers likewise agree that poll-tax may also be collected from Zoroastrians on the strength of the words of the Prophet: "''Treat them like the People of the Book''." There is, however, controversy with regard to polytheists who are not People of the Book: is it allowed to accept poll-tax from them or not? ...<ref>Excerpted from ''Bidayat al-Mudjtahid'', in Rudolph Peters, ''Jihad in Medieval and Modern Islam: The Chapters on Jihad from Averroes' Legal Handbook "Bidayat al-mudjtahid,''" trans. and annotated by Rudolph Peters (Leiden: Brill, 1977), pp. 9-25.</ref>}}

===Shafi'i Fiqh===

{{Quote|Shaffi Madhhab|In the Nihayat al Mahtaj by Ramli: "If they approach one of our lands and the distance between them and us becomes less than the distance permitting the shortening of prayers, then the people of that territory must defend it and it becomes Fard Ayn even upon the people for whom there is usually no jihad; the poor, the children, the slaves, the debtor and the women.<ref name="Islamic Emirate"></ref>}}

[http://en.wikipedia.org/wiki/Al-Shafi%27i Abu Abdullah Muhammad ibn Idrīs al-Shafi'i] (767 - 820), widely considered the greatest Imam from among the Four Imams of Fiqh, wrote:

{{Quote||40. Shafi'i replied: God has imposed the [duty of] jihad as laid down in His Book and uttered by His Prophet's tongue. He stressed the calling [of men to fulfill] the jihad [duty] as follows:
<blockquote>God has brought from the believers their selves and their possessions against [the gift of] Paradise. They fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah and Gospel and the Qur'an; and who fulfills his covenant better than God? So rejoice in the bargain you have made with Him. That is the mightly triumph. [Q. 9:112] 
And He said: 
Fight the polytheists totally as they fight you totally; and know that God is with the godfearing. [Q. 9:36] 
And He said: 
Slay the polytheists wherever you find them, and take them, and confine them, and lie in ambush for them everywhere. But if they repent and perform the prayer and pay the zakat, then set them free. God is All-forgiving, All-compassionate. [Q. 9:5] 
And He said: 
Fight those who do not believe in God nor in the Last Day, who do not forbid what God and His Apostle have made forbidden, and who do not practice the religion of truth, of those who have been given the Book, until they pay the jizya out of hand and have been humbled. [Q. 9:29]</blockquote> 
41. Abd al-Aziz b. Muhammad as-Darawardi told us from Muhammed b. Amr b. Alqama from Abu Salama [b. Abd al-Rahman] from Abu Hurayra, who said that the Apostle of God said: 
<blockquote>I shall continue to fight the unbelievers until they say: "There is no god but God," if they make this pronouncement they shall be secured in their blood and property, unless taken for its price, and their reward shall be given by God. 
And God, gloried by His praise, said: 
O believers, what is the matter with you, that when it is said to you: "Go forth in the way of God," you sink down to the ground? Are you so content with this present life as to neglect the Here-after? The enjoyment of this life is little in comparison with the Hereafter. If you do not go forth, He will inflict upon you a painful punishment, and instead of you He will substitute another people; and you will not hurt Him at all, for God is powerful over everything. [Q. 9:38-39] 
And he said: 
Go forth, light and heavy! Struggle in God's way with your possessions and yourselves! That is better for you, did you but know. [Q. 9:41]</blockquote> 
42. Shafi'i said: These communications mean that the jihad, and rising up in arms in particular, is obligatory for all able-bodied [believers], exempting no one, just as prayer, pilgrimage and [payment of] alms are performed, and no person is permitted to perform the duty for another, since performance by one will not fulfil the duty for another. They may also mean that the duty of [jihad] is a collective (kifaya) duty different from that of prayer: Those who perform it in the war against the polytheists will fulfill their duty and reciever the supererogatory merit, thereby preventing those who stayed behind from falling into error. But God has not put the two [categories of men] on equal footing, for He said: 
<blockquote>Such believers who sit at home - unless they have an injury - are not the equals of those who fight in the path of God with their possessions and their selves. God has given precedence to those who fight with their possessions and their selves over those who sit at home. Hod has promised the best of things to both, and He has preferred those who fight over those who fit at home by [granting them] a might reward. [Q. 4:97]</blockquote>
. . . 
So far as I have been informed, the Muslims have continued to act as I have stated, from the time of the Prophet to the present. Only a few men must know the law, attend the funeral service, perform the jihad and respond to greeting, while others are exempt. So those who know the law, perform the jihad, attend the funeral service, and respond to a greeting will be rewarded, while others do not fall into error since a sufficient number fulfill the [collective] duty.<ref>Excerpted from Majid Khadduri, trans., ''al-Imam Muhammad ibn Idris al-Shaf'i's al-Risala fi us ul al-fiqh: Treatise on the Foundations of Islamic Jurisprudence'' (Cambridge: Islamic Texts Society, 1997), pp. 82-87.</ref>}}

{{Quote|Reliance of the Traveller: The Classic Manual of Islamic Sacred Law Umdat Al-Salik|
o9.0 (O: Jihad means to war against non-Muslims, and is etymologically derived from the word mujahada, signifying warfare to establish the religion. o9.1 '''Jihad is a communal obligation''' (def: c3.2). When enough people perform it to successfully accomplish it, it is no longer obligatory upon others. o9.8 The caliph makes war upon Jews, Christians, and Zoroastrians [kafirs] (N: provided he has first invited them to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya, def: o11.4) - which is the significance of their paying it, not the money itself-while remaining in their ancestral regions) (O: and the war continues) until they become Muslim or else pay the non-Muslim poll tax (O: in accordance with the word of Allah Most High. (A: though if there is no caliph (def: o25), no permission is required).<ref>Ahmad Ibn Lulu Ibn Al-Naqib, translated by Noah Ha Mim Keller - [http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728 Reliance of the Traveller: The Classic Manual of Islamic Sacred Law Umdat Al-Salik] - Published by Amana Corporation; Revised edition (July 1, 1997), ISBN-13: 978-0915957729</ref>}}

===Hanbali Fiqh===

{{Quote|Hanafi Madhhab|In Al Mughni by Ibn al Qadamah: "Jihad becomes Fard Ayn in three situations:
1) If the two sides meet in battle and they approach each other. 
2) If the Kuffar enter a land, jihad becomes Fard Ayn upon its people. 3) If the Imam calls a people to march forward it is obligatory upon them to march forward.<ref name="Islamic Emirate"></ref>}}

[[w:Ibn Qayyim Al-Jawziyya |Ibn Qayyim]] (1292-1350), an Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian, wrote:

{{Quote||…thereafter it became an obligation upon them to fight the Mushrikeen (idolaters, disbelievers) completely. When such an action was initially haram (prohibited), then made permissible (by Allah (swt)); then made an obligation against those who began the aggression and finally (they were) ordered to fight the Kuffar entirely. Such a duty is either Fard ‘Ayn (an individual obligation) or Fard Kifayah according to the more famous opinion of the scholars.<ref>Referenced in '[http://downloads.islambase.info/booksEN/RulingJihad.pdf The Rulings on Jihad and its Divisions]', by Shaykh Yusuf al Uyayree, translated by Abu Osama</ref>}}

[http://en.wikipedia.org/wiki/Ibn_Qudamah Ibn Qudamah] (1147-1223), an Islamic scholar born in Jerusalem, wrote:

{{Quote||Legal war (jihad) is an obligatory social duty (''fard-kifaya''); when one group of Muslims guarantees that it is being carried out in a satisfactory manner, the others are exempted. The jihad becomes a strictly binding personal duty (fard-'ain) for all Muslims who are enlisted or whose country has been [invaded] by the enemy. It is obligatory only for free men who have reached puberty, are endowed with reason and capable of fighting. Jihad is the best of the works of supererogation. ... Naval expeditions are more meritorious than campaigns on land. One must fight under every leader, whether it be a respectable man or a corrupt man. Every nation must fight the enemies that are its immediate neighbors. A full stint of service in a frontier post (''ribat'') is of forty days' duration. ... No one can engage in jihad without the permission of his father and mother, if they are alive and Muslims, unless the jihad is an individual duty that strictly obliges. Only elderly women are permitted to venture into the war zone in order to replenish the water supply and to care for the wounded. No one should enlist the services of an infidel except in case of need. ... It is permitted to surprise the infidels under cover of night, to bombard them with mangonels and to attack them without declaring battle (du'a). ... The chief of state decides on the fate of the men who are taken prisoners; he can have them put to death, reduce them to slavery, free them in return for a ransom or grant them their freedom as a gift. ... The head tax can be demanded only from the People of the Book (''ahl-al-kitab'') and from Zoroastrians (''Magus''), who pledge to pay it and submit to the laws of the community. ... It cannot be demanded from children who have not reached the age of puberty, from women, helpless old men, the sick, the blind, or slaves, nor from poor people who are unable to pay it. An infidel subject to the head tax who converts to Islam is free of this obligation. When an infidel dies, his heirs are responsible for the head tax.<ref>Excerpted from Henri Laoust, trans., ''Le precis de droit d'Ibn Qudama, jurisconsulte musulman d'ecole hanbalite ne a Jerusalem en 541/1146, mort a Damas en 620/1123'', Livre 20, "La Guerre Legale" (Beirut, 1950), pp. 273-76, 281. English translation by Michael J. Miller.</ref>}}

===Other / Unknown===

{{Quote|[http://downloads.islambase.info/booksEN/RulingJihad.pdf Thawaabit ala darb al Jihad (Constants on The Path of Jihad)] Shaykh al Uyayree|This is the request and call, from the Muslims to the Kuffar (disbelievers) in their lands and dwelling places to enter Islam and to fight them if they do not accept the rule of the Islamic authority over them. This type of Jihad [offensive] is a collective obligation (Fard ul-Kifaya) upon the Muslims. There are numerous evidences detailing this type of Jihad in both the Qur’an and the Sunnah.}}

==Hadith==

{{Quote|{{Muslim||1910|reference}}|It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite. }}

{{Quote|1=[http://tafsir.com/default.asp?sid=2&tid=5708 Jihad is made Obligatory] Sahih hadith, Tafsir Ibn Kathir|2=Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance.}}

==Quran==

===Fighting is good for you (2:216)===

====Verse====

{{Quote|{{Quran|2|216}}|Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not}}

====Meaning====

{{Quote|1=[http://tafsir.com/default.asp?sid=2&tid=5708 Jihad is made Obligatory] Tafsir Ibn Kathir|2='''Jihad is made Obligatory'''

In this Ayah, Allah made it obligatory for the Muslims to fight in Jihad against the evil of the enemy who transgress against Islam. '''Az-Zuhri said, "Jihad is required from every person, whether he actually joins the fighting or remains behind. Whoever remains behind is required to give support, if support is warranted; to provide aid, if aid is needed; and to march forth, if he is commanded to do so. If he is not needed, then he remains behind.''' It is reported in the Sahih:

(Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance).)'''

On the day of Al-Fath (when he conquered Makkah), the Prophet said:

(There is no Hijrah (migration from Makkah to Al-Madinah) after the victory, but only Jihad and good intention. If you were required to march forth, then march forth.)

Allah's statement:

(...though you dislike it) means, `Fighting is difficult and heavy on your hearts.' Indeed, fighting is as the Ayah describes it, as it includes being killed, wounded, striving against the enemies and enduring the hardship of travel. Allah then said:

(. ..and it may be that you dislike a thing which is good for you) meaning, fighting is followed by victory, dominance over the enemy, taking over their lands, money and offspring. Allah continues:

(...and that you like a thing which is bad for you.)

This Ayah is general in meaning. Hence, one might covet something, yet in reality it is not good or beneficial for him, such as refraining from joining the Jihad, for it might lead to the enemy taking over the land and the government. Then, Allah said:

(Allah knows, but you do not know.) meaning, He has better knowledge than you of how things will turn out to be in the end, and of what benefits you in this earthly life and the Hereafter. Hence, obey Him and adhere to His commands, so that you may acquire the true guidance.}}

{{Quote|1=[http://quran.com/2/216 Surat Al-Baqarah (The Cow) 2:216] Tafsir al-Jalalayn|2=Prescribed for you, obligatory [for you], is fighting, disbelievers, though it be hateful to you, by nature, because of the hardship involved. Yet it may happen that you hate a thing which is good for you; and it may happen that you love a thing which is bad for you: because the soul inclines towards those desires which result in its destruction and its rejection of the religious obligations that would bring about its happiness.}}

===Go forth light and heavy (9:41)===

====Verse====

{{Quote|{{Quran|9|41}}|Go forth light and heavy, and strive hard in Allah's way with your property and your persons; this is better for you, if you know.}}

====Meaning====

{{Quote|1=[http://tafsir.com/default.asp?sid=9&tid=21210 Jihad is required in all Conditions] Tafsir Ibn Kathir|2='''Jihad is required in all Conditions'''

Sufyan Ath-Thawri narrated from his father from Abu Ad-Duha, Muslim bin Subayh, who said, "This Ayah,

(March forth, whether you are light or heavy) `Ali bin Zayd narrated that Anas said that Abu Talhah commented (on this Ayah), "Whether you are old or young, '''Allah did not leave an excuse for anyone'''.'' Abu Talhah marched to Ash-Sham and fought until he was killed. In another narration, Abu Talhah recited Surah Bara'ah until he reached this Ayah,

(March forth, whether you are light or heavy, and strive hard with your wealth and your lives in the cause of Allah.) He then said, "I see that Allah had called us to mobilize whether we are old or young. O my children! Prepare my supplies.'' His children said, `May Allah grant you His mercy! You conducted Jihad along with the Messenger of Allah until he died, then with Abu Bakr until he died, then with `Umar until he died. Let us perform Jihad in your place.'' Abu Talhah refused and he went to the sea [under the command of Mu`awiyah] where he died. They could not find an island to bury him on until nine days later, during which his body did not deteriorate or change and they buried him on the island. As-Suddi said,

(March forth, whether you are light or heavy), whether you are rich, poor, strong, or weak. A man came forward, and he was fat, complained, and asked for permission to stay behind [from Jihad], but the Prophet refused. Then this Ayah,}}

==Encyclopaedia of Islam Online==

{{Quote|Encyclopaedia of Islam Online|The duty of the jihad exists as long as the universal domination of Islam has not been attained. Peace with non-Muslim nations is, therefore, a provisional state of affairs only; the chance of circumstances alone can justify it temporarily. Furthermore there can be no question of genuine peace treaties with these nations; only truces, whose duration ought not, in principle, to exceed ten years, are authorized. But even such truces are precarious, inasmuch as they can, before they expire, be repudiated unilaterally should it appear more profitable for Islam to resume the conflict.<ref>[http://www.brill.nl/publications/online-resources/encyclopaedia-islam-online "Encyclopaedia of Islam Online"]. BRILL. 2007. Retrieved October 2008.</ref>}}

==References==
{{reflist}}
[[Category:Jihad]]
[[Category:Modern movements]]
[[Category:Shariah (Islamic Law)]]
[[Category:Caliphate]]
[[Category:Society and human nature]]

Qur'an, Hadith and Scholars:Textual History of the Qur'an

2026-05-16T20:19:32Z

Asmith: updated langauge score

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According to orthodox Islamic belief, the Qur'an is the unchanging, eternal word of [[Allah]], pre-existent before all time and space, handed to the [[Muhammad ibn Abdullah|prophet]] through divine revelation. The text of this final word of Allah is thus eternal and unchanging, as opposed to the previous revelations given to [[People of the Book|people of the book]], which were changed and corrupted over the ages. This picture, though, is highly complicated by the fact that the Islamic tradition recognizes 7 or 10 historical reading traditions, each with two transmitters featuring many different short vowels and consonantal dottings to vocalise the "rasm" or consonantal skeleton of the text. Recent work on the language of the Qur'an, extant manuscripts, and discoveries such as the [[Sana'a Manuscript]] complicate this picture significantly more. From the Sana'a palimpset it is apparent that the received text of the Qur'an at one point had variants which were not preserved in any of the reading traditions, and the reading traditions themselves differ sometimes significantly in grammar and meaning. The Islamic tradition itself also complicates the picture. The below hadith traditions indicate that the complete, pristine text of the Qur'an did not make it out past the first generation of Muslims. According to the tradition, many of the Muslims who had memorized the entirety of the Qur'an were killed in battle before they could put their verses to writing, and some verses were lost with them; the ends and beginning of some of the suwar or chapters were in dispute, and several ahadith state that the entirety of the Qur'an was not passed down. Shi'ites in particular have traditions which claim that up to a quarter of the Qur'an was not passed down to the present day. Some hadith also claim that entire verses were "cancelled" or removed from the text for no apparent reason. All of these traditions were written down in or after the second Islamic century, so they likely reflect the thoughts and feelings of people alive at that time about the textual integrity of the Qur'an, which was by this time well known as the sacred text of the Muslims and their empire.

{{Main|Textual History of the Qur'an}}

==Difficulty in Collecting the Qur'anic Verses==

{{Quote|1={{Bukhari|||4679|darussalam}}, See Also {{Bukhari|||7191|darussalam}}, {{Bukhari|||4986|darussalam}}|2=Narrated Zaid bin Thabit Al-Ansari: who was one of those who used to write the Divine Revelation: Abu Bakr sent for me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra' were killed). 'Umar was present with Abu Bakr who said, 'Umar has come to me and said, The people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be more casualties among the Qurra' (those who know the Qur'an by heart) at other battle-fields, whereby a large part of the Qur'an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur'an." Abu Bakr added, "I said to 'Umar, 'How can I do something which Allah's Apostle has not done?' 'Umar said (to me), 'By Allah, it is (really) a good thing.' So 'Umar kept on pressing, trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as 'Umar." (Zaid bin Thabit added:) Umar was sitting with him (Abu Bakr) and was not speaking. me). "You are a wise young man and we do not suspect you (of telling lies or of forgetfulness): and you used to write the Divine Inspiration for Allah's Apostle. Therefore, look for the Qur'an and collect it (in one manuscript). " By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur'an. I said to both of them, "How dare you do a thing which the Prophet has not done?" Abu Bakr said, "By Allah, it is (really) a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and Umar. So I started locating Quranic material and collecting it from parchments, scapula, leaf-stalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two Verses of Surat-at-Tauba which I had not found with anybody else, (and they were)...}}

==Organization of the Qur'an==

{{Quote||"Ibn ’Abbas said to ’Uthman, ‘What made you combine the chapter of the Anfal and the chapter of Tawba (repentance) without separating them by the verse, "In the name of God the compassionate, the Merciful"? (And why) did you put them among the seven long (chapters)?’ ’Uthman said, ‘The chapters used to be bestowed upon the apostle of God. The chapter of Anfal was among the early ones which were revealed in Medina and the chapter of Repentance was among the last revealed. Its story was similar to the early story (of the Anfal), so I thought that it was part of it. Then the apostle of God died without showing us that it was part of the (Anfal); thus, I combined them and did not write between them the verse, "In the name of God the Compassionate, the Merciful", and it is among the long ones."’<ref>"The Itqan" by Suyuti Part 1, Pages 172-173</ref>}}

==Lost Verses==

===Verse of Rajam (Stoning)===

The present day Qur’an does not contain the penalty of Rajm (stoning) for adulterers. But Sahih Hadiths testify that there was a verse in the Qur’an pertaining to the ‘Stoning Punishment’. Umar, the second Caliph of Islam, confirms the loss of this verse from the Qur’an:

{{Quote|{{Muslim||1691a|reference}}|Abdullah b. 'Abbas reported that 'Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.}}

{{Quote|{{Ibn Majah|9|3|9|1944}}|It was narrated that 'Aishah said:

“'''The Verse of stoning''' and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and '''a tame sheep came in and ate it'''.” (Hasan)}}

===Abd Allah Ibn Sa`d Ibn Abi Sarh and Verse 6:93===

{{Quote|{{Quran|6|93}}|And who is more unjust than he who forges a lie against Allah, or says: It has been revealed to me; while nothing has been revealed to him, and he who says: I can reveal the like of what Allah has revealed? and if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands: Give up your souls; today shall you be recompensed with an ignominious chastisement because you spoke against Allah other than the truth and (because) you showed pride against His communications.}}

{{Quote|Al-Sira by al-'Iraqi|The scribes of Muhammad were 42 in number. `Abdallah Ibn Sarh al-`Amiri was one of them, and he was the first Quraishite among those who wrote in Mecca before he turned away from Islam. '''He started saying, "I used to direct Muhammad wherever I willed. He would dictate to me 'Most High, All-Wise', and I would write down 'All-Wise' only. Then he would say, 'Yes it is all the same'. On a certain occasion he said, 'Write such and such', but I wrote 'Write' only, and he said, 'Write whatever you like.'" So when this scribe exposed Muhammad, he wrote in the Qur'an, "And who does greater evil than he who forges against God a lie, or says, 'To me it has been revealed', when naught has been revealed to him."''' So on the day Muhammad conquered Mecca, he commanded his scribe to be killed. But the scribe fled to `Uthman Ibn `Affan, because `Uthman was his foster brother (his mother suckled `Uthman). `Uthman, therefore, kept him away from Muhammad. After the people calmed down, `Uthman brought the scribe to Muhammad and sought protection for him. Muhammad kept silent for a long time, after which he said yes. When `Uthman had left, Muhammad said "I only kept silent so that you (the people) should kill him."<ref>Is the Qur'an Infallible? by `Abdallah `Abd al-Fadi,</ref>}}

Some apologists claim that Abi Sarh returned to Islam under his own free will without pressure by citing al-Tabari's tafsir on 6:93, which says that Abi Sarh returned to Islam before the conquest of Mecca. However, Tabari's History and hadiths in Sunan Abu Dawud say that he returned to Islam on the same day that Mecca was taken (i.e. under pressure, when he was presented to Muhammad by his foster brother, `Uthman).

{{quote |{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=148}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 11|page=540}}|'Abdallah b. Sa'd b. Abi Sarh used to write for him. He apostatized from Islam and later returned to Islam on the day of the conquest of Mecca. }}

{{quote | {{Abu Dawud||2683|darussalam}} | Narrated Sa'd: On the day when Mecca was conquered, the Apostle of Allah (peace be upon him) gave protection to the People except four men and two women and he named them. Ibn AbuSarh was one of them. He then narrated the tradition. He said: Ibn AbuSarh hid himself with Uthman ibn Affan. When the Apostle of Allah (peace be upon him) called the people to take the oath of allegiance, he brought him and made him stand before the Apostle of Allah (peace be upon him). He said: Apostle of Allah, receive the oath of allegiance from him. He raised his head and looked at him thrice, denying him every time. After the third time he received his oath. He then turned to his Companions and said: Is not there any intelligent man among you who would stand to this (man) when he saw me desisting from receiving the oath of allegiance, and kill him? They replied: We do not know, Apostle of Allah, what lies in your heart; did you not give us an hint with your eye? He said: It is not proper for a Prophet to have a treacherous eye.}}

{{Quote||"'To me it has been revealed', when naught has been revealed to him" refers to `Abdallah Ibn Sa`d Ibn Abi Sarh, who used to write for God's messenger. The verse (23:12) that says, "We created man of an extraction of clay" was revealed, and when Muhammad reached the part that says, "... thereafter We produced him as another creature (23:14), `Abdallah said, "So blessed be God the fairest of creators!" in amazement at the details of man's creation. The prophet said, "Write it down; for thus it has been revealed." `Abdallah doubted and said, "If Muhammad is truthful then I receive the revelation as much as he does, and if he is a liar, what I said is a good as what he said."<ref>Tafsir Anwar al-Tanzil wa Asrar al-Ta'wil by `Abdallah Ibn `Umar al-Baidawi</ref>}}

===Surah of Repentance Lost 157 Verses===

{{Quote||"Malik says that several verses from chapter 9 (Sura of Repentance) have been dropped from the beginning. Among them is, ‘In the name of God the compassionate, the Merciful’ because it was proven that the length of Sura of Repentance was equal to the length of the Sura of the Cow."<ref>"The Itqan" by Suyuti Part 3, Page 184</ref>}}

===Miscellaneous===

{{Quote|{{Bukhari|||4481|darussalam}}|Narrated Ibn Abbas: Umar said, "Our best Qur'an reciter is Ubai and our best judge is 'Ali; and in spite of this, we leave some of the statements of Ubai because Ubai says, 'I do not leave anything that I have heard from Allah's Apostle while Allah: "Whatever verse (Revelations) do We '''abrogate''' or cause to be forgotten but We bring a better one or similar to it." (2.106)}}

{{Quote||’Ibn Umar al–Khattab: "Let no one of you say that he has acquired the entire Qur’an for how does he know that it is all? Much of the Qur’an has been lost, thus let him say, ‘I have acquired of it what is available"’<ref name="Suyuti 3 72">Suyuti, "The Itqan", part 3, p. 72</ref>}}

{{Quote||A’isha: "During the time of the prophet, the chapter of the Parties used to be two hundred verses when read. When Uthman edited the copies of the Qur’an, only the current (verses) were recorded"<ref name="Suyuti 3 72">Suyuti, "The Itqan", part 3, p. 72</ref>}}

{{Quote||Ubay ibn Ka’b: "This famous companion asked one of the Muslims, ‘How many verses in the chapter of the Parties?’ He said, ‘Seventy-two or seventy-three verses.’ He (Ubay) told him, ‘It used to be almost equal to the chapter of the Cow (about 286 verses) and included the verse of the stoning.’ The man asked, ‘What is the verse of the stoning?’ He said, ‘If an old man or woman committed adultery, stone them to death."’<ref name="Suyuti 3 72">Suyuti, "The Itqan", part 3, p. 72</ref>}}

{{Quote||Ibn Hazm: "’Ali Ibn Abi Talib said this has a reliable chain of authority."<ref>The Sweetest [Al Mohalla] vol. 8, Part 11, pp. 234-235</ref>}}

{{Quote||"During the collection of the Qur’an, people used to come to Zayd Ibn Thabit (with the verses they memorized). He shunned recording any verse unless two witnesses attested to it. The last verse of chapter of Repentance was found only with Khuzayma Ibn Thabit. Zayd said, ‘Record it because the apostle of God made the testimony of Khuzayma equal to the testimony of two men.’ ’Umar came with the verse of the stoning but it was not recorded because he was the only witness to it."<ref>Suyuti, "The Itqan", part 1, p. 168</ref>}}

{{Quote||A’isha: "Among the (verses) which were sent down, (the verse) of the ten breast feedings was abrogated by (a verse which calls for five breast feedings. The apostle of God died and this verse was still read as part of the Qur’an. This was related by Abu Bakr and ’Umar" <ref>Suyuti, "The Itqan", part 3, pp. 62-63</ref>}}

{{Quote||Ibn Hazm: "The verses of stoning and breast feeding were in the possession of A’isha in a (Qur’anic) copy. When Muhammad died and people became busy in the burial preparations, a domesticated animal entered in and ate it."<ref>Ibn Hazm Volume 8, Part II, Pages 235 and 236</ref>}}

{{Quote||"Hamida, the daughter of Abi Yunis, said, ‘When my father was eighty years old, he read in the copy of A’isha, "God and His angels bless (literally pray for) the prophet Oh ye who believe, bless him and those who pray in the first rows." Then she said, "That was before ’Uthman changed the Qur’anic copies.""’<ref>Suyuti, "The Itqan", part 3, p. 73</ref>}}

{{Quote||"Umar said to ’Abdul-Rahman Ibn ’Oaf, ‘Didn’t you find among the verses that we received one saying, "Strive as you strove at the first?" We do not locate it (any more).’ ’Abdul-Rahman Ibn ’Oaf told him, ‘This verse has been removed among those others which were removed from the Qur’an."’<ref name="Suyuti 3 74">Suyuti, "The Itqan", part 3, p. 74</ref>}}

{{Quote||"Maslama al-Ansar said to the companions of Muhammad, ‘Tell me about two verses which have not been recorded in the Qur’an which ’Uthman collected.’ They failed to do so. Maslama said, ‘Oh, ye who believed and immigrated and fought for the cause of God by (sacrificing) your properties and yourselves, you received the glad tidings, for you are prosperous. Also, those who sheltered them, aided them and defended them, against whom God (revealed) His wrath, no soul knows what is awaiting them as a reward for what they did."’<ref name="Suyuti 3 74">Suyuti, "The Itqan", part 3, p. 74</ref>}}

{{Quote|| Ibn Kathir: "’Uthman burned the rest of the copies which were in the hands of the people because they disagreed on the (correct) reading and they fought among themselves. When they came to take ibn Mas’ud’s copy to bum it, he told them, ‘I know more than Zayd ibn Thabit (whom ’Uthman ordered to collect the copies of the Qur’an).’ ’Uthman wrote to ibn Mas’ud asking him to submit his copy for burning."<ref>"The Beginning and the End" Part 7, Page 218</ref>}}

==Cancelled Verses==

There is evidence to the cancellation of some verses from the Qur’an even though they were revealed to Muhammad and the people of his time had memorized them.

{{Quote| {{Bukhari|||2801|darussalam}}|
Narrated Anas: The Prophet sent seventy men from the tribe of Bani Salim to the tribe of Bani Amir. When they reached there, my maternal uncle said to them, "I will go ahead of you, and if they allow me to convey the message of Allah's Apostle (it will be all right); otherwise you will remain close to me." So he went ahead of them and the pagans granted him security But while he was reporting the message of the Prophet , they beckoned to one of their men who stabbed him to death. My maternal uncle said, "Allah is Greater! By the Lord of the Kaba, I am successful." After that they attached the rest of the party and killed them all except a lame man who went up to the top of the mountain. (Hammam, a sub-narrator said, "I think another man was saved along with him)." Gabriel informed the Prophet that they (i.e the martyrs) met their Lord, and He was pleased with them and made them pleased. We used to recite, "Inform our people that we have met our Lord, He is pleased with us and He has made us pleased " Later on this Quranic Verse was cancelled. The Prophet invoked Allah for forty days to curse the murderers from the tribe of Ral, Dhakwan, Bani Lihyan and Bam Usaiya who disobeyed Allah and his Apostle }}

{{Quote| {{Bukhari|||2814|darussalam}}|
Narrated Anas bin Malik: For thirty days Allah's Apostle invoked Allah to curse those who had killed the companions of Bir-Mauna; he invoked evil upon the tribes of Ral, Dhakwan, and Usaiya who disobeyed Allah and His Apostle. There was reveled about those who were killed at Bir-Mauna a Quranic Verse we used to recite, but it was cancelled later on. The Verse was: "Inform our people that we have met our Lord. He is pleased with us and He has made us pleased" }}

{{Quote| {{Bukhari|||3064|darussalam}}|
Narrated Anas: The people of the tribes of Ril, Dhakwan, 'Usiya and Bani Lihyan came to the Prophet and claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people. The Prophet supported them with seventy men from the Ansar whom we used to call Al-Qurra'(i.e. Scholars) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bi'r-Ma'ana where they betrayed and martyred them. So, the Prophet invoked evil on the tribe of Ril, Dhakwan and Bani Lihyan for one month in the prayer. Narrated Qatada: Anas told us that they (i.e. Muslims) used to recite a Quranic Verse concerning those martyrs which was:-- "O Allah! Let our people be informed on our behalf that we have met our Lord Who has got pleased with us and made us pleased." Then the Verse was cancelled. }}

It is not clear who had decided to cancel them.

==The Seven Ahruf of the Qur'an==

A number of hadiths narrate that the Qur'an was revealed to Muhammad in up to seven "ahruf" (literally "words" or "letters"), which has been variously interpreted by classical scholars to mean dialects, or ways of recitation, among other theories. The concept of [[Textual_History_of_the_Qur'an#Relationship_between_Qira.27at_and_Ahruf|seven ahruf]] is not to be confused with the seven (or ten) canonical qira'at, or readings of the Qur'an.

{{Quote|{{Bukhari|||2419|darussalam}}|Narrated `Umar bin Al-Khattab:

I heard Hisham bin Hakim bin Hizam reciting Surat-al-Furqan in a way different to that of mine. Allah's Messenger (ﷺ) had taught it to me (in a different way). So, I was about to quarrel with him (during the prayer) but I waited till he finished, then I tied his garment round his neck and seized him by it and brought him to Allah's Messenger (ﷺ) and said, "I have heard him reciting Surat-al-Furqan in a way different to the way you taught it to me." The Prophet (ﷺ) ordered me to release him and asked Hisham to recite it. When he recited it, Allah s Apostle said, "It was revealed in this way." He then asked me to recite it. When I recited it, he said, "It was revealed in this way. The Qur'an has been revealed in seven different ways, so recite it in the way that is easier for you."}}

{{Quote|{{Bukhari|||4991|darussalam}}|Narrated 'Abdullah bin 'Abbas: Allah's Apostle said, "Gabriel recited the Qur'an to me in one way. Then I requested him (to read it in another way), and continued asking him to recite it in other ways, and he recited it in several ways till he ultimately recited it in seven different ways."|See Also {{Bukhari|||3219|darussalam}}, {{Muslim||819a|reference}}, {{Muslim||819b|reference}}, {{Muslim||820a|reference}}, {{Muslim||820b|reference}}}}

{{Quote|{{Muslim||821a|reference}}|Ubayy b. Ka'b reported that the Apostle of Allah (may peace be upon him) was near the tank of Banu Ghifar that Gabriel came to him and said: Allah has commanded you to recite to your people the Qur'an in one dialect. Upon this he said: I ask from Allah pardon and forgiveness. My people are not capable of doing it. He then came for the second time and said: Allah has commanded you that you should recite the Qur'an to your people in two dialects. Upon this he (the Holy prophet) again said: I seek pardon and forgiveness from Allah, my people would not be able to do so. He (Gabriel) came for the third time and said: Allah has commanded you to recite the Qur'an to your people in three dialects. Upon this he said: I ask pardon and forgiveness from Allah. My people would not be able to do it. He then came to him for the fourth time and said: Allah has commanded you to recite the Qur'an to your people in seven dialects, and in whichever dialect they would recite, they would be right.}}

{{Quote||"A great scholar, that is the Mawardi, said that Muhammad had permitted the reading (of the Qur’an) on the basis of any of the Seven Letters as it happened in the episodes of ’Umar. He also allowed replacing a letter with another letter."<ref>"The Itqan" by Suyuti Paragraph 1, Page 137. Ibid pages 141 and 142</ref>}}

{{Quote||"When the lads and their teachers fought against each other during the era of ’Uthman due to the difference in reading (the Qur’anic text), he (’Uthman) standardized the reading and made people recite it accordingly because he was afraid of riots since the Iraqis and the Damascenes disagreed on the dialect. But before that, the Qur’anic copies (used to be read) on the basis of the Seven Letters in which the Qur’an was given."<ref>"The Itqan" by Suyuti Paragraph 1, Page 170 and 171</ref>}}

==See Also==

*[[Textual History of the Qur'an]]

==References==
{{Reflist|30em}}
[[Category:QHS]]
[[Category:Qur'an]]
[[Category:Qur'anic textual history]]
[[Category:Revelation]]
[[ar:القرآن_والحديث_والعلماء:_التاريخ_النصي_للقرآن]]

Qur'an, Hadith and Scholars:Urine

2026-05-16T20:09:06Z

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Urine is considered unclean in in Islamic law, and the body of established [[fiqh]] contains regulations on where and how people should urinate, as well as how they are to ritually clean themselves after the act is finished.

==Hadith==
===Muhammad's Urine===

The following narrations (several of which are classed as sahih, i.e. authentic)<ref>Shaykh Munawwar Ateeq Rizvi, "[{{Reference archive|1=http://scholarspen.blogspot.com/2005/05/prophets-urine_10.html|2=2013-03-31}} The Prophet's Urine]", Scholars' Pen, May 10, 2005</ref><ref>A backup copy of the original article with improved formatting can be viewed [[Qur'an, Hadith and Scholars:Urine/The Prophets Urine|here]], and the original (or similar) article can also be accessed via several other Islamic websites, e.g. [{{Reference archive|1=http://asunnifaqir.blogspot.com/2006/04/shaykh-muhammad-al-yaqoubi-and-purity.html|2=2011-11-17}} here], [{{Reference archive|1=http://qadriaquida.webs.com/holyurineofprophet.htm|2=2013-03-31}} here] and [{{Reference archive|1=http://web.archive.org/web/20100619191951/http://www.sacredknowledge.co.uk/articles/the-prophet-s-urine.html|2=2013-03-31}} here].</ref> discuss the drinking of Prophet Muhammad's urine

{{Quote||Imam Jalal al-Din Suyuti reports from Tabarani and Bayhaqi who narrate from Hukaymah bint Umaymah (May Allah be pleased with her) with an authentic chain of transmission, she said, 'the Prophet (May Allah shower peace and blessings on Him) had a wooden bowl in which He used to urinate and was placed under His bed. One night, He searched for it but did not find it and asked for it saying, ‘where is the bowl?’ The members of the house replied ‘Umm Salamah’s slave girl Barrah drank from it’ who came from Habashah with her. The Prophet replied, ‘surely she has protected herself from the fire with a great wall’’'.<ref name="Imam Suyuti"></ref>}}

{{Quote||Imam Jalal al-Din Suyuti reports from Abu Ya’la, Hakim, Dar Qutni, Tabarani and Abu Nu’aym from Umm Ayman May Allah be pleased with her, who said, ‘the Prophet got up one night and urinated in a bowl. During that night, I rose in the state of thirst so I drank whatever was in the bowl. In the morning I told Him what I had done to which He smiled and said, ‘surely you will never have pain in your stomach’’. Abu Ya’ala’s wordings are as follows, ‘you will never feel stomach pain as of today’.<ref name="Imam Suyuti">Al-Khasa’is al-Kubra 2:252, Matba’ah Da’irat al-Ma’arif, Hayder Abad</ref>}}

{{Quote||Tabarani said: Abdullah bin Ahmad bin Hanbal informed us, who was informed by Yahya ibn Ma’een, who was informed by Hajjaj Bin Muhammad who narrates from Ibn Jurayj who narrates from Hukaymah bint Umaymah, who reports from her mother Umaymah who said, ‘the Prophet SAW used to have a wooden bowl in which he used to urinate and place under His bed. One night, He searched for it but did not find it and asked for it saying, where is the bowl? The members of the house replied ‘Umm Salamah’s slave girl Barrah drank it’ who came from Habashah with her. The Prophet replied, ‘surely she has protected herself from the fire with a great wall’.<ref name="Imam Tabarani"></ref>}}

{{Quote||Tabarani said: Hussain bin Is’haq al-Tustari informed us, who was informed by Uthman bin Abi Shaybah, who was informed by Shababah bin Sawwar, who was informed by Abu Malik al-Nakha’i who narrated from Aswad bin Qays, who narrated from Nubayh al-Anazi, who narrated from Umm Ayman, who said: ‘‘One night the Prophet got up and went to a side to urinate in the bowl. During the night, I rose and was thirsty so I drank whatever was in it and I did not even realize what it was. In the morning, He said, ‘Oh Umm Ayman! Throw away whatever is in the bowl’. I replied, ‘I drank what was in the bowl’. He thereafter smiled as such that His teeth appeared and said, ‘Beware! You will never have stomach pain’’. Imam Jalal al-Din Suyuti reports from Abu Ya’la, Hakim, Dar Qutni, Tabarani, Abu Nu’aym from Umm Ayman (also known as Barakah) May Allah be pleased with her, who said, ‘the Prophet got up one night and urinated in a bowl. During that night, I rose in the state of thirst so I drank whatever was in the bowl. In the morning I told Him what I done and He smiled and said, ‘surely you will never have pain in your stomach’’. Abu Ya’ala’s wordings are as follows, ‘you will never feel stomach pain as of today’.<ref name="Imam Tabarani">Al-Mu’jam al-Kabeer</ref>}}

{{Quote||Tabarani said: Ahmad bin Ziyad al-Haza al-Raqaiyy informed us, who was informed by Hajjaj bin Muhammad, who narrates from Ibn Jurayj who said: Hukaymah bint Umaymah bint Ruqayqah said, narrating from her mother: ‘the Prophet SAW used to have a wooden bowl in which he used to urinate and was placed under His bed. One night, He searched for it but did not find it and asked Barakah the slave girl of Umm Habeeba who came from Habsha with her, for it saying, ‘where is the urine in the bowl?’ She replied, ‘I drank it’ to which He uttered, ‘surely you have saved yourself from the fire’’.<ref>al-Mu’jam al-Kebeer, Umaymah bint Ruqayqah Bint Sayfi, Hadith no: 477, 24:189, prnt. Makatabah Ibn Taymiyah, Cairo</ref>}}

{{Quote||Imam Abu Nu’aym narrates the practice of Anas RA, with his chain, who said: ‘The Messenger of Allah used to pray salah at his house and made it long. Once, He SAW urinated in the well, which was situated inside the house. Anas said: ‘there was no well in Madinah which tasted more cool and sweet than it’. He said: ‘when the sahabah come to my house I serve them with the sweet water of that well. In the era of jahiliyyah it was known as al-Barud, ‘the cool well’’’.<ref>Dala’il al-Nubuwwah, 2:381, Dar al-Baz, Makkah</ref>}}

{{Quote||‘the Prophet SAW took some water for wudhu and saw two separate date trees. He SAW said to me: ‘Oh jabir! Go to them and tell them to get together’. They got together as if their roots were one. He then made wudhu as I brought the water to Him. I then thought in my head, only if Allah informs me to His SAW waste, so that I may consume it! I saw that the earth on which he sat was clean. So I asked, ‘Did you not make the toilet?’ to which he replied, ‘Yes, but the earth is ordered to hide away the excess of us prophets’. The date trees then separated…’’<ref>2: 30, al-Maktabah al-Nuriyyahh al-Ridhwiyyah, Laiylpur.</ref>}}

===Camel Urine===

{{quote |{{Bukhari|||5686|darussalam}} | Narrated Anas:
The climate of Medina did not suit some people, so the Prophet ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine till their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron.}}

{{Quote|{{Bukhari|||6802|darussalam}}|Narrated Anas:Some people from the tribe of 'Ukl came to the Prophet and embraced Islam. The climate of Medina did not suit them, so the Prophet ordered them to go to the (herd of milch) camels of charity and to drink, their milk and urine (as a medicine).}}

{{quote |{{Bukhari|||6804|darussalam}} |
A group of people from 'Ukl (tribe) came to the Prophet and they were living with the people of As-Suffa, but they became ill as the climate of Medina did not suit them, so they said, "O Allah's Apostle! Provide us with milk." The Prophet said, I see no other way for you than to use the camels of Allah's Apostle." So they went and drank the milk and urine of the camels, (as medicine) and became healthy and fat. Then they killed the shepherd and took the camels away. When a help-seeker came to Allah's Apostle, he sent some men in their pursuit, and they were captured and brought before mid day. The Prophet ordered for some iron pieces to be made red hot, and their eyes were branded with them and their hands and feet were cut off and were not cauterized. Then they were put at a place called Al-Harra, and when they asked for water to drink they were not given till they died. (Abu Qilaba said, "Those people committed theft and murder and fought against Allah and His Apostle.")}}

{{Quote|{{Muslim||1671a|reference}}|Anas b. Malik reported that some people belonging (to the tribe) of 'Uraina came to Allah's Messenger (may peace be upon him) at Medina, but they found its climate uncongenial. So Allah's Messenger (may peace be upon him) said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were all right.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=677-678}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=640-641}}
|"A traditionalist told me from one who had told him from Muhammad b. Talha from Uthman v. Abdul-Rahman that in the raid of Muharib and B. Thalaba the apostle had captured a slave called Yasar, and he put him in charge of his milch-camels to shepherd them in the neighborhood of al-Jamma. Some men of Qays of Kubba of Bajila came to the apostle suffering from an epidemic and enlarged spleens, and the apostle told them that if they went to the milk camels and drank their milk and their urine they would recover, so off they went.}}

===Punishment in the Grave===

{{Quote|{{Abu Dawud||22|darussalam}}|Narrated Amr ibn al-'As:

AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet (peace be upon him). He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet (peace be upon him), heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave.}}

{{Quote|https://sunnah.com/ibnmajah/1/82|The Prophet (peace and blessings of Allah be upon him) said: “Most of the punishment of the grave will be because of urine. }}

{{Quote|{{Bukhari|||216|darussalam}}| Narrated Ibn 'Abbas:

Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." }}

{{Quote|{{Muslim||292a|reference}}|Ibn Abbas reported: The Messenger of Allah (may peace be upon him) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.}}

===Miscellaneous===

{{Quote|{{Bukhari|||1144|darussalam}}|Narrated 'Abdullah : A person was mentioned before the Prophet (p.b.u.h) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said, "Satan urinated in his ears."}}

{{Quote|{{Al Tirmidhi |2|21|245}}|Aishah said:

"Whoever narrated to you that the Prophet would urinate while standing; then do not believe him. He would not urinate except while squatting." [He said:] There are narrations on this topic from Umar, Buraidah, [and Abdur-Rahman bin Hasanah].}}

{{quote |{{Bukhari|||2853|darussalam}} | Narrated Abu Huraira:
The Prophet said, "If somebody keeps a horse in Allah's Cause motivated by his faith in Allah and his belief in His Promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine."}}

{{Quote|{{cite web|url=https://sunnah.com/urn/1255210 |title=Sunan Ibn Majah 1:1:522 |publisher= |author= |date= |archiveurl= |deadurl=no}}|It was narrated that Lubabah bint Harith said: "Husain bin 'Ali urinated in the lap of the Prophet and I said: 'O Messenger of Allah, give me your garment and put on another garment.' He said: ''''Water should be sprinkled on the urine of a baby boy, and the urine of a baby girl should be washed away.'"'''<ref>This may imply that female urine is dirtier than male urine.</ref>}}

==Scholars==

===The benefits of drinking camel urine===

{{Quote|1=[{{Reference archive|1=https://web.archive.org/web/20120110135334/http://islamqa.info/en/ref/83423|2=2023-05-21}} The benefits of drinking camel urine] Islam Q&A, Fatwa No. 83423|2=The hadeeth referred to by the questioner is a saheeh hadeeth, in which it says that some people came to Madeenah and fell sick. The Prophet (peace and blessings of Allaah be upon him) told them to drink the milk and urine of camels, and they recovered and grew fat. In the story it also says that they apostatized and killed the camel-herder, then the Muslims caught them and executed them. Narrated by al-Bukhaari (2855) and Muslim (1671).

With regard to the health benefits of drinking the milk and urine of camels, they are many, and they are well known to the earlier generations of medical science and they have been proven by modern scientific research.

Ibn al-Qayyim said:

The author of al-Qanoon (the Canon) – i.e. the doctor Ibn Seena (Avicenna) – said:

The most beneficial of urine is the urine of Bedouin camels which are called najeeb. End quote.

Zaad al-Ma’aad (4/47, 48).

In the Emirati newspaper al-Ittihaad (issue no. 11172, Sunday 6 Muharram 1427 AH/5 February 2006) it says:

One of the most important things for which camels are raised is their milk, which is efficacious in treating many illnesses, including hepatitis, and the digestive system in general, various types of cancer and other diseases.

In an article by Dr Ahlaam al-‘Awadi, which was published in al-Da’wah magazine, issue no. 1938, 25 Safar 1425 AH/15 April 2004 CE, about the diseases which can be treated with camel’s milk, as proven by experience, it says that there are many benefits in camel’s milk. There follows some of what was said in the article by Dr. Ahlaam:

Camel’s urine is efficacious in the treatment of skin diseases such as ringworm, tinea and abscesses, sores that may appear on the body and hair, and dry and wet ulcers. Camel’s urine brings the secondary benefits of making the hair lustrous and thick, and removing dandruff from the scalp. Camel’s milk is also beneficial in treating hepatitis, even if it has reached an advanced stage where medicine is unable to treat it. End quote.

In the al-Jazeerah al-Sa’oodiyyah newspaper (issue no. 10132, Rabee’ al-Awwal 1421 AH) there is a quotation from the book Al-Ibl Asraar wa i’jaaz (The camel: secrets and wonders) by Darmaan ibn ‘Abd al-‘Azeez Aal Darmaan and Sanad ibn Mutlaq al-Subay’i:

As for camel’s urine, the book suggests that it has numerous uses which are beneficial for man. This is indicated by the Prophetic texts and confirmed by modern science … Scientific experiments have proven that camel’s urine has a lethal effect on the germs that cause many diseases.

Among the uses of camel’s urine, many women use it to wash their hair, to make it longer, and to make it lighter and more lustrous. Camel’s urine is also efficacious in the treatment of swelling of the liver and other diseases such as abscesses, sores that appear on the body and toothache, and for washing eyes. End quote.

Prof. Dr. ‘Abd al-Fattaah Mahmoud Idrees says: With regard to the benefits of camel’s urine in treating disease, Ibn Seena said in his Qanoon: The most beneficial of urine is the urine of the Bedouin camels known as najeeb. Camel’s urine is beneficial in treating al-hazaaz, and it was said that al-hazzaz is a pain in the heart caused by anger and so on. Camel’s urine, especially the urine of a young she-camel – is used as a cleansing substance to wash wounds and sores, to make the hair grow, to strengthen and thicken it and to prevent it falling out, and it is used to treat diseases of the scalp and dandruff. In a Master’s thesis by an engineer in applied chemistry, Muhammad Awhaaj Muhammad, that was submitted to the faculty of applied chemistry in the al-Jazeerah university in Sudan, and approved by the Dean of science and postgraduate studies in the university in November 1998 CE, entitled A Study of the Chemical Composition and Some Medical Uses of the Urine of Arabian Camels, Muhammad Awhaaj says:

Laboratory tests indicate that camel’s urine contains high levels of potassium, albuminous proteins, and small amounts of uric acid, sodium and creatine.

In this study, he explained that what prompted him to study the medicinal properties of camel’s urine was what he had seen of some tribesmen drinking this urine whenever they suffered digestion problems. He sought the help of some doctors in studying camel’s urine. They brought a number of patients and prescribed this urine for them, for a period of two months. Their bodies recovered from what they had been suffering from, which proves the efficacy of camel’s urine in treating some diseases of the digestive system.

It also proves that this urine is useful in preventing hair loss. He says:

Camel’s urine acts as a slow-acting diuretic, but it does not deplete potassium and other salts as other diuretics do, because camel’s urine contains a high level of potassium and proteins. It has also been proven to be effective against some types of bacteria and viruses. It brought about an improvement in the condition of twenty-five patients who used camel’s urine for dropsy, without disrupting their potassium levels. Two of them were cured of liver pain, and their liver function was restored to normal levels, as well as the tissue of the liver being improved. One of the medicines used to treat blood clots is a compound called Fibrinoltics which works by changing a substance in the body from its inactive form, Plasminogen, to its active form, Plasmin, in order to dissolve the substance that causes clotting, Fibrin. One of the components of this compound is called Urokinase, which is produced by the kidneys or from the urine, as indicated by the name “uro”.

The dean of the Faculty of Medical Science in the Sudanese al-Jazeerah university, Professor Ahmad ‘Abd-Allaah Ahmadaani, has discovered a practical way of using camel’s urine to treat dropsy and swelling in the liver. Its success has been proven in treating those who are affected by these diseases. He said in a seminar organized by the al-Jazeerah University:

The experiment began by giving each patient a daily dose of camel’s urine mixed with camel’s milk to make it palatable. Fifteen days after the beginning of the experiment, the patients’ stomachs grew smaller and went back to their normal size.

He said that he examined the patients’ livers with ultrasound before the study began, and he found out that the livers of fifteen out of the twenty-five were in a cirrhotic state, and some of them had developed cirrhosis of the liver as the result of bilharzia. All of the patients responded to treatment with camel’s urine, and some of them continued, by their own choice, to drink a dose of camel’s urine every day for a further two months. At the end of that time, they were all found to have been cured of cirrhosis of the liver. He said: Camel’s urine contains a large amount of potassium, as well as albumen and magnesium, because the camel only drinks four times during the summer and once during the winter, which makes it retain water in its body so as to preserve the sodium, and the sodium causes it not to urinate a great deal, because it keeps the water in its body.

He explained that dropsy results from a deficiency of albumen or potassium, and the urine of camels in rich in both of these.

He suggested that the best type of camels for using the urine as a remedy are young camels.

Dr. Ahlaam al-‘Awadi, a specialist in microbiology in the Kingdom of Saudi Arabia, supervised some scientific papers that dealt with her discoveries in the usage of camel’s urine for medical treatment, such as the papers by ‘Awaatif al-Jadeedi and Manaal al-Qattaan. During her supervision of the paper by Manaal al-Qattaan, she succeeded in confirming the effectiveness of using a preparation made from camel’s urine which was the first antibiotic produced in this manner anywhere in the world. Concerning the features of this new product, Dr. Ahlaam said:

It is not costly, and it is easy to manufacture. It can be used to treat skin diseases such as eczema, allergies, sores, burns, acne, nail infections, cancer, hepatitis and dropsy with no harmful side effects.

And she said:

Camel’s urine contains a number of healing factors such as antibiotics (bacteria that are present in it, salts and urea). The camel possesses an immune system that is highly equipped to combat funguses, bacteria and viruses, because it contains antibodies. It may also be used to treat blood clots and fibrinolytics may be derived from it, and it may be used to treat dropsy (which is caused by a deficiency in albumen and potassium, as camel’s urine is rich in both). Camel’s urine may also provide a remedy for abdominal complaints, especially those of the stomach and intestines, as well as asthma and shortness of breath. It caused a noticeable reduction in patients’ sugar levels. It is a remedy for low libido, and it aids in bone growth in children and in strengthening the heart muscles. It may be used as a cleansing agent for cleaning wounds and sores, especially the urine of young she-camels. It also helps the hair to grow and become strong and thick, and it helps to prevent hair loss and baldness, and can be used to treat dandruff. Camel’s urine may also be used to combat disease by using bacteria extracted from it. It was used to treat a girl who was suffering from an infection behind the ear, that was accompanied by pus weeping from it and painful cracks and sores. It was also used to treat a girl who was unable to extend the fingers of her hands because of the presence of so many cracks and sores, and whose face was almost black with pimples. Dr. Ahlaam said:

Camel’s urine may also be used to treat the digestive system and to treat some cases of cancer. She stated that the research that she had undertaken on camel’s urine proved that it was effective in destroying micro-organisms such as fungus, yeast and bacteria.

Dr. Rahmah al-‘Ulyaani, who is also from Saudi Arabia, carried out tests on rabbits infected with bacteria in the colon. She treated each group of rabbits with a different kind of medicine, including camel’s urine. There was a noticeable regression in the rabbits that were treated with other medicines, except for camel’s urine, which brought about a clear improvement.

Majallat al-Jundi al-Muslim, issue no. 118, 20 Dhu’l-Qa’dah 1425 AH; 1 January 2005 CE.

Allaah calls upon us to ponder the creation of the camel, as He says (interpretation of the meaning):

“Do they not look at the camels, how they are created?”

[al-Ghaashiyah 88:17]

This pondering is not limited to the outward form of the camel, or even to the inner workings of its body, rather it also includes that which we have discussed here, which is the benefits of the urine and milk of the camel. Modern scientific research is still discovering for us many of the wonders of this creature.

And Allaah knows best.}}

===Prophet instructing sick person to drink camel urine for cure===

{{Quote|1=[https://www.islamweb.net/en/fatwa/85944/prophet-muhammad-sallallaahu-alayhi-wa-sallam-instructing-the-sick-to-drink-camel-urine-for-cure Prophet instructing sick person to drink camel urine for cure] Islamweb, Fatwa No. 85944, June 18, 2003|2=''Question''

Is there any Hadith in which the Prophet instructed his sick companion to drink the urine of a camel? If it is as mentioned, what is the Hadith and why did the Prophet give such an instruction (Peace be upon him)?
We live in the West and this question has been posed to us by non-believers.

''Answer''

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

Al-Bukhari may Allaah have mercy upon him reported from Abu Qulaba may Allaah have mercy upon him from Anas may Allaah be pleased with him that he said,

"The climate of Madeenah did not suit some people who came from 'Ukul or 'Uraynah. So, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). Thus, they followed the shepherd, (i.e., the camels) and drank their milk and urine until their bodies became healthy. Then they killed the shepherd and took the camels away. When the news reached the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated iron bars and they were left in Al-Harra until they died in that state. "

Abu Qulaba may Allaah have mercy upon him said, "They reverted to disbelief after conversion to Islam, stole and killed. In fact, they fought Allaah and His Messenger."

There is evidence from this Hadeeth that the milk and urine of camels is a treatment for some diseases. This is mentioned expressly in the Hadeeth narrated by Ibn 'Abbaas may Allaah be pleased with him from the Messenger of Allaah The Almighty that he said: "The milk and urine of camels is a cure for those who suffer from (stomach) indigestion." [Ahmad]

An-Nasaa'i, may Allaah have mercy upon him, reported from Anas may Allaah be pleased with him about the people of 'Ukal and 'Uraynah, "When their skins became yellowish and their bellies got very big, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) sent them to his camels and ordered them to drink its milk and urine."

Ibn Al-Qayyim may Allaah have mercy upon him considered this an 'authentic Prophetic medicine'.

Allaah Knows best.}}

===Urine and excrement of edible animals: pure?===

{{Quote|1=[https://fiqh.islamonline.net/en/urine-and-excrement-of-edible-animals-pure/ Urine and Excrement of Edible Animals: Pure?] Islam Online, July 14, 2003|2=Muhammad ibn Al-Hassan, the Hanafi scholar, agreed with Imam Malik with regard to considering the urine of the edible animals pure. He cited as evidence for this the hadith in which Allah's Messenger (peace and blessings be upon him) prescribed for the people of `Uraynah to drink the urine and milk of camels as a treatment. Had the urine of camels been impure, the Prophet (peace and blessings be upon him) would not have prescribed it for them as a treatment, for Allah would not make unlawful things be treatments for Muslims. . . . 
Ibn Taymiyyah gave in detail the evidence for regarding the excrement of the edible animals pure. Among this evidence is the hadith reported by Anas ibn Malik to the effect that some people from `Akal or `Uraynah came to Madinah but their health was affected by its weather. Upon knowing that, the Prophet (peace and blessings be upon him) ordered that some camels be brought and that they drink from their urine and milk. According to Ibn Taymiyyah, on drinking the urine of camels, those people's mouths, hands, clothes, and vessels were to be contaminated with the urine. Had such urine been impure, the Prophet (peace and blessings be upon him) would have clarified that to them and ordered them to purify their hands, mouths and clothes upon performing Prayer, and to clean their vessels of the filth. But the Prophet (peace and blessings be upon him) did not do so. This shows that the urine is not impure. In addition to that, he (peace and blessings be upon him) mentioned the urine with the milk, and this indicates that they are equal, or at least casts doubts regarding the urine's being impure. Besides, he (peace and blessings be upon him) prescribed the camels' urine and milk as treatment. Had their urine been impure, he (peace and blessings be upon him) would not have prescribed it, for he would never prescribe something unlawful.

From the above evidence, it is concluded that the urine and excrement of the animals whose meat is lawful to eat — according to the majority of scholars — is pure and Muslims are not to doubt about that.”}}

===Punishment in the grave because of urine uncleaness===

{{Quote|1=[https://archive.ph/Azuw5 Punishment in the grave because of urine uncleaness] Islamweb, Fatwa No. 83149, August 8, 2001|2=''Question''

What is it about urine that makes a dead person be punished for it in his/her grave? Is it that if he does not clean himself from urine, he is punished in the grave? Could you please explain this in some detail and I do not find the matter embracing at all since it is a serious matter.

''Answer''

Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

It is proved in Sunnah that everyone who does not clean himself from urine will receive torment in his grave. The Hadith of Ibn Abbas narrated that The Prophet once passed by two graves and those two persons (in the graves) were being tortured. He said, "They are being tortured not for a great thing (to avoid). One of them never saved himself from being soiled with his urine, while the other was going about with calumnies (to make enmity between friends). He then took a green leaf of a date-palm tree split it into two pieces and fixed one on each grave. The people said, "O Allah's Apostle! Why have you done so?" He replied, "I hope that their punishment may be lessened till they (the leaf) become dry."

In the above Hadith it is clearly defined that the one who does not take precaution against urine deserves the torment of the grave. Imam Ibn Khuzaimah reported in his Sahih on the authority of Abu Huraira that the Prophet said: "The maximum torment of grave is for not avoiding urine", i.e. for not having kept away from urine to touch one's body or clothes. One reason for this torment might be that not cleaning oneself from urine causes ritual impurity and in the state of impurity prayer of the person is not valid so it causes annulment of the prayers which is also another great sin. Allah knows best.}}

===Is it haraam to urinate standing up?===

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/9790|2=2011-04-17}} Is it haraam to urinate standing up?] Islam Q&A, Fatwa No. 9790|2=''Question''

What is the Shari ruling regarding standing while urinating?
There is a hot debate here regarding this. Wile some claim that it is permissible others claim it is haram. Their argument is that there is a hadith in which Aisha says that whoever tells you that the prophet urinated while standing do not believe him. Please clarify the issue.

''Answer''

Praise be to Allaah.

It is not haraam for a man to urinate standing up, but it is Sunnah for him to urinate sitting down, because ‘Aa’ishah (may Allaah be pleased with her) said: “Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.” (Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11). And because this is more concealing, and it reduces the risk of any drops of urine splashing up onto him.

It was narrated from ‘Umar, Ibn ‘Umar and Zayd ibn Thaabit (may Allaah be pleased with them) that it is allowed to urinate standing up on the condition that there is no risk of drops of urine splashing onto one’s body or clothes, and that one does not expose one's ‘awrah, because al-Bukhaari and Muslim narrated from Hudhayfah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) came to a garden belonging to some people, and urinated standing up. There is no contradiction between this and the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), because it is possible that the Prophet (peace and blessings of Allaah be upon him) did that because he was in a place where he was unable to sit down, or he did that to show the people that it is not haraam. This does not contradict the basic principle mentioned by ‘Aa’ishah (may Allaah be pleased with her), that he (peace and blessings of Allaah be upon him) urinated sitting down, because it is Sunnah, it is not something waajib (obligatory) which it is forbidden to go against. And Allaah knows best.

Fatawa al-Lajnah al-Daa’imah, 5/88 .}}

== External Links ==

* [https://answering-islam.net/authors/shamoun/rebuttals/zaatari/baby_urine1.html The Urine of a Boy VS the Urine of a Girl in Islam Pt. 1] and [https://answering-islam.net/authors/shamoun/rebuttals/zaatari/baby_urine2.html The Urine of a Boy VS the Urine of a Girl in Islam Pt. 2] - Sam Shamoun - answeringIslam.com
* [https://theislamissue.wordpress.com/2019/06/24/camel-urine-as-a-medicine/ Camel Urine as a medicine] and [https://theislamissue.wordpress.com/2020/06/01/girls-urine-is-worse-than-boys/ Girls Urine is worse than boys] - The Islam Issue

==References==
{{reflist}}
[[Category:QHS]]
[[Category:Health]]
[[Category:Hygiene]]
[[Category:Shariah (Islamic Law)]]
[[ar:القرآن_والحديث_والعلماء:_البول]]

Qur'an, Hadith and Scholars:Race and Tribe

2026-05-16T20:08:17Z

Asmith: fixing language and score

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Many passages of the Qur'an and the hadith call for the equality of all peoples in Islam. Yet at the same time, Islamic scriptures contain agitation against the Jews which would be considered today to be anti-Semitism (see [https://wikiislam.net/wiki/Islamic_Antisemitism Islamic anti-Semitism]), and the Arabs and their language are given a superior place in the eyes of Allah and the tradition. Derogatory descriptions of black people, Ethiopians in particular, are found in sahih hadiths. Furthermore, overt racism against black people and Arab supremacism - the latter in the form of doctrine - are found in the works of many highly regarded Islamic scholars. All in all the picture of race, ethnicity, and what may be called "race-relations" is a complicated one in the Islamic tradition.

==Anti-racism in scripture==
It is important to take note of the verses and hadiths that discourage racism (though as mentioned in the introduction, Islamic anti-Semitism is covered in a separate article).

{{quote|{{Quran|49|13}}|O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.}}

The circumstances of revelation (Asbab al-Nuzul) by Al-Wahidi for this verse says that it was revealed when a person derided another's lineage, and when another person made a racist complaint that a black man (Bilal) had been appointed by Muhammad to make the call to prayer.

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=49&tAyahNo=13&tDisplay=yes&UserProfile=0&LanguageId=2 altafsir.com]|2=(O mankind! Lo! We have created you male and female") [49:13]. Said Ibn 'Abbas: "This was revealed about Thabit ibn Qays when he made a remark about the man who did not make room for him to sit: 'What, the son of so-and-so [referring to his mother]'. The Messenger of Allah, Allah bless him and give him peace, said: 'Who mentioned that woman?' Thabit stood up and said: 'I did, O Messenger of Allah!' The Messenger said to him: 'Look at the faces of those present'. And when he looked, he asked him: 'What do you see?' He said: 'I see white, red and black people'. The Prophet said: 'Well, you are not better than any of them unless it be through [the good practice of] religion and God-fearingness'. Allah, exalted is He, then revealed this verse". Muqatil said: "On the day Mecca was conquered, the Messenger of Allah, Allah bless him and give him peace, ordered Bilal to climb on the roof of the Ka'bah and perform the call to prayer. 'Attab ibn Asid commented on this: 'Praise be to Allah, that Allah has taken my father to Him and made that he did not see this day'. Al-Harith ibn Hisham said: 'Did Muhammad not find any other caller to prayer except this black raven?' Suhayl ibn 'Amr said: 'Allah willing, he will change him'. Abu Sufyan, on the other hand, said: 'I am not going to make any comment; I am afraid that the Lord of heaven will divulge what I say!' Gabriel, peace be upon him, went to the Prophet, Allah bless him and give him peace, and informed him about what they said. The Prophet summoned them and asked them about what they said and they admitted it. Allah, exalted is He, then revealed this verse warning them against boasting about their lineages and abundance of wealth and against looking down on the poor".}}

In a hadith graded sahih by al-Albani<ref>[https://islamqa.info/ar/182686 Islamqa.info]</ref>, Muhammad said the following during the farewell pilgrimage (the word translated "righteousness" is taqwa - piety or reliosity):

{{quote|1=[http://dailyhadith.abuaminaelias.com/2011/12/30/farewell-sermon-your-lord-is-one-your-father-is-one-your-lives-are-sacred/ Musnad Aḥmad 23489]|2= Abu Nadrah reported: The Messenger of Allah, peace and blessings be upon him, said during the middle of the day at the end of the pilgrimage,“O people, your Lord is one and your father Adam is one. There is no virtue of an Arab over a foreigner nor a foreigner over an Arab, and neither white skin over black skin nor black skin over white skin, except by righteousness. Have I not delivered the message?” They said, “The Messenger of Allah has delivered the message.”}}

In a sahih hadith Muhammad criticizes boasting and reviling based on ancestry, which could be interpreted to apply to tribe and even ethnicity.

{{quote|{{Muslim||934|reference}}| Abu Malik al-Ash'ari reported Allah's Messenger (ﷺ) as saying:
Among my people there are four characteristics belonging to pre-Islamic period which they do not abandon: boasting of high rank, reviling other peoples' genealogies, seeking rain by stars, and walling. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.}}

Such sentiments as above are somewhat undermined by some other sahih hadiths where the prejudice against some Arab groups, and black people are used as negative imagery. In addition, many classical and modern Islamic scholars of high repute promote explicitly supremacist or discriminatory attitudes.

==Race and tribe in scripture==

===In the Quran===

====The purpose of race and tribe====
{{Quote|{{quran|49|13}}|O mankind! Lo! We have created you male and female, and have '''made you nations and tribes that ye may know one another'''. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.}}

====Chosen lineages====
{{Quote|{{quran-range|3|33|34}}|'''God had chosen [''istafa''; lit. "taken 'the best' from"<ref>[http://ejtaal.net/aa/#hw4=h619,ll=1750,ls=h5,la=h2468,sg=h604,ha=h412,br=h554,pr=h93,aan=h337,mgf=h517,vi=h225,kz=h1360,mr=h364,mn=h783,uqw=h934,umr=h614,ums=h516,umj=h459,ulq=h1085,uqa=h249,uqq=h195,bdw=h524,amr=h371,asb=h550,auh=h897,dhq=h318,mht=h517,msb=h138,tla=h65,amj=h450,ens=h893,mis=h1231 Lane's Lexicon اصطفاه]</ref>]''' Adam and Noah and '''the families of Abraham and 'Imran in preference to others.''' They were '''descendants of one another'''; and God hears all and knows everything.}}

====Bedouins====
{{Quote|{{Quran|9|97}}|The Arabs of the desert '''[''al-a'raab''<ref>See [http://ejtaal.net/aa/#hw4=h715,ll=2082,ls=h5,la=h2863,sg=h701,ha=h473,br=h634,pr=h104,aan=h407,mgf=h593,vi=h257,kz=h1608,mr=h420,mn=h911,uqw=h1064,umr=h711,ums=h591,umj=h524,ulq=h1202,uqa=h286,uqq=h237,bdw=h587,amr=h425,asb=h640,auh=h1033,dhq=h365,mht=h591,msb=h159,tla=h70,amj=h516,ens=h28,mis=h1439 Lane's Lexicon الأعراب] and [http://ejtaal.net/aa/#hw4=h72,ll=208,ls=h5,la=h234,sg=h131,ha=h44,br=h107,pr=h23,aan=h63,mgf=h92,vi=h71,kz=h109,mr=h68,mn=h67,uqw=h158,umr=h97,ums=h74,umj=h63,ulq=h363,uqa=h48,uqq=h25,bdw=h77,amr=h50,asb=h50,auh=h165,dhq=h46,mht=h37,msb=h23,tla=h28,amj=h51,ens=h28,mis=h83 Lane's Lexicon بدوي]</ref>; the Bedouins] are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance''' of the command which Allah hath sent down to His Messenger: But Allah is All-knowing, All-Wise.}}{{Quote|{{Quran|49|14}}|The desert Arabs '''[''al-a'raab''<ref>See [http://ejtaal.net/aa/#hw4=h715,ll=2082,ls=h5,la=h2863,sg=h701,ha=h473,br=h634,pr=h104,aan=h407,mgf=h593,vi=h257,kz=h1608,mr=h420,mn=h911,uqw=h1064,umr=h711,ums=h591,umj=h524,ulq=h1202,uqa=h286,uqq=h237,bdw=h587,amr=h425,asb=h640,auh=h1033,dhq=h365,mht=h591,msb=h159,tla=h70,amj=h516,ens=h28,mis=h1439 Lane's Lexicon الأعراب] and [http://ejtaal.net/aa/#hw4=h72,ll=208,ls=h5,la=h234,sg=h131,ha=h44,br=h107,pr=h23,aan=h63,mgf=h92,vi=h71,kz=h109,mr=h68,mn=h67,uqw=h158,umr=h97,ums=h74,umj=h63,ulq=h363,uqa=h48,uqq=h25,bdw=h77,amr=h50,asb=h50,auh=h165,dhq=h46,mht=h37,msb=h23,tla=h28,amj=h51,ens=h28,mis=h83 Lane's Lexicon بدوي]</ref>; the Bedouins] say, "We believe." Say, "Ye have no faith; but ye (only) say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts.''' But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful."}}

====Jews====
{{Main|Antisemitism in Islam#The Qur'an}}{{Quote|{{quran|2|47}}|Remember, O children of Israel, the favours I bestowed on you, and '''made you exalted among the nations of the world'''.}}{{Quote|{{quran|2|65}}|And well ye knew those amongst you who transgressed in the matter of the Sabbath: '''We said to them: "Be ye apes, despised and rejected."'''}}{{Quote|{{quran|5|60}}|Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? '''those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank''', and far more astray from the even path!"}}{{Quote|{{quran-range|2|87|91}}|We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, '''ye are puffed up with pride'''?- Some ye called impostors, and others ye slay! They say, "Our hearts are the wrappings (which preserve Allah's Word: we need no more)." Nay, '''Allah's curse is on them for their blasphemy [''kufrihim''; lit. "their unbelief"]''': Little is it they believe. And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but '''the curse of Allah is on those without Faith. Miserable is the price for which they have sold their souls''', in that they deny (the revelation) which Allah has sent down, '''in insolent envy''' that Allah of His Grace should send it to any of His servants He pleases: Thus have '''they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith.''' When it is said to them, "Believe in what Allah Hath sent down, "they say, "We believe in what was sent down to us:" yet '''they reject all besides, even if it be Truth''' confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?"}}{{Quote|{{quran|5|13}}|When they dishonoured their pledge We condemned them, and hardened their hearts. So they distort the words of the Scripture out of context, and have forgotten some of what they were warned against. '''You will always hear of treachery on their part except that of a few.''' But forbear and forgive them, for God loves those who do good.}}{{Quote|{{quran-range|5|41|42}}|O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among '''the Jews,- men who will listen to any lie''',- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one's trial is intended by Allah, thou hast no authority in the least for him against Allah. For such - it is not Allah's will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment. '''(They are fond of) listening to falsehood, of devouring anything forbidden [trans. Ahmad Ali: "Eavesdropping for telling lies, earning through unlawful means!"].''' If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity.}}
{{Quote|{{quran|5|64}}|'''The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter.''' Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time '''they kindle the fire of war''', Allah doth extinguish it; but '''they (ever) strive to do mischief on earth.''' And Allah loveth not those who do mischief.}}{{Quote|{{quran|17|4}}|We announced to the children of Israel in the Book: '''"You will surely create disorder twice in the land, and become exceedingly arrogant."'''}}{{Quote|{{quran|62|6}}|Say: '''"O you Jews, if you claim that you are the favourites of God apart from all men, then wish for death, if you speak the truth.'''}}

===In the hadith and sira===

====Importance of descent====
{{Quote|{{Bukhari|||3508|darussalam}}|Narrated Abu Dhar: The Prophet (ﷺ) said, '''"If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire."'''}}

====Racial origins====
{{Quote|{{Al Tirmidhi||6|46|3931}}|Narrated Samurah bin Jundab: that the Messenger of Allah (ﷺ) said: '''"Sam was the father of Arabs, Yafith was the father of Romans, and Ham was the father of Ethiopians."''' Grade: Da'if (Darussalam)}}

====Racial equality====
{{Quote|1=[https://islamweb.net/ar/library/index.php?page=bookcontents&ID=22393&idfrom=0&idto=0&flag=1&bk_no=6&ayano=0&surano=0&bookhad=0 Musnad Ahmad 22978]|2=Abu Nadrah reported: The Messenger of Allah, peace and blessings be upon him, said in the final days of the pilgimrage: "O people, your Lord is one and your father Adam is one. '''There is no favor of an Arab over a foreigner, nor a foreigner over an Arab, and neither white skin over black skin, nor black skin over white skin, except by righteousness.''' Have I not delivered the message?" Grade: Sahih (authentic) according to Al-Arna’ut}}{{Quote|{{Al Tirmidhi||6|46|3955}}|Narrated Abu Hurairah:
that the Prophet (ﷺ) said: "'''People should stop boasting about their fathers who have died, while they are but coals of Hell, or they will be more humiliated with Allah than the dung beetle who rolls dung with his nose.''' Indeed Allah removed Jahiliyyah from you, and its boasting about lineage. [Indeed a person is either] a pious believer, or a miserable sinner. And '''people are all the children of Adam, and Adam was [created] from dust.'''" Grade: Hasan (Darussalam)}}

====Racial specialization====
{{Quote|{{Al Tirmidhi||6|46|3936}}|Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: '''"Leadership is among the Quraish, and reasoning and judgment is among the Ansar, and the Adhan is among the Ethiopians, and the trust is among the Al-Azd." meaning Yemen.''' 
Grade: Hasan (Darussalam)}}

====Superiority of Arabs, Quraysh, and Bani Hashim====
{{Quote|{{Muslim||2276|reference}}|Wathila b. al-Asqa' reported:

I heard Allah's Messenger (ﷺ) as saying: Verily '''Allah granted eminence to Kinana from amongst the descendants of Isma'il, and he granted eminence to the Quraish amongst Kinana, and he granted eminence to Banu Hashim amonsgst the Quraish''', and he granted me eminence from the tribe of Banu Hashim.}}{{Quote|{{Al Tirmidhi||6|46|3605}}|Narrated Wathilah bin Al-Asqa': that the Messenger of Allah (ﷺ) said: "Indeed '''Allah has chosen [''istafa''; lit. "taken 'the best' from"<ref>[http://ejtaal.net/aa/#hw4=h619,ll=1750,ls=h5,la=h2468,sg=h604,ha=h412,br=h554,pr=h93,aan=h337,mgf=h517,vi=h225,kz=h1360,mr=h364,mn=h783,uqw=h934,umr=h614,ums=h516,umj=h459,ulq=h1085,uqa=h249,uqq=h195,bdw=h524,amr=h371,asb=h550,auh=h897,dhq=h318,mht=h517,msb=h138,tla=h65,amj=h450,ens=h893,mis=h1231 Lane's Lexicon اصطفاه]</ref>] Isma'il from the children of Ibrahim, and He chose Banu Kinanah from the children of Isma'il, and He chose the Quraish from Banu Kinanah, and He chose Banu Hashim from Quraish''', and He chose me from Banu Hashim." Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3927}}|Narrated Salman: "The Messenger of Allah (ﷺ) said to me: 'O Salman! Do not detest me and thereby leave your religion.' I said: 'O Messenger of Allah! How could I detest you while Allah guided us by you.' He said: ''''You will detest the Arabs and thereby detest me.''''" Grade: Da'if (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3928}}|Narrated 'Uthman bin 'Affan:

that the Messenger of Allah (ﷺ) said: '''"Whoever cheats the Arabs, he will not be included in my intercession, and my love shall not reach him."''' Grade: Da'if (Darussalam)}}{{Quote|{{Muwatta|45||17}}|Yahya related to me from Malik from Ismail ibn Abi Hakim that he heard Umar ibn Abd al-Aziz say, "One of the last things that the Messenger of Allah, may Allah bless him and grant him peace, said was, ''''May Allah fight the jews and the christians.''' They took the graves of their Prophets as places of prostration. '''Two deens shall not co-exist in the land of the Arabs.''''"}}{{Quote|Ibn Sa'd, Vol. 1, p. 2| Ali Ibn Abi Talib, said: Verily the Prophet said: God divided the earth in two halves and placed (me) in the better of the two, then He divided the half in three parts, and I was in the best of them, then '''He chose the Arabs from among the people''', then He chose the Quraysh from among the Arabs, then He chose the children of ‘Abd al-Muttalib from among the Banu Hashim, then he chose me from among the children of ‘Abd al-Muttalib, and from them he chose me.<ref>Ibn Sa'd, Abu Abd Allah Muhammad. Kitab al-Tabaqat, vol i. Translated in English by S. Moinul Haq, Kitab Bhavan, 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 1972, p12.</ref>}}{{Quote|Ibn Taymiyya, Vol. 31, pp. 376-377|"A man married a maid-slave who bore him a child. Would that child be free or would he be an owned slave?" "Her child whom she bore from him would be the property of her master according to all the Imams (heads of the four Islamic schools of law) because the child follows the (status) of his mother in freedom or slavery. If the child is not of the race of Arabs, then he is definitely an owned slave according to the scholars, but the scholars disputed (his status) among themselves if he was from the Arabs - whether he must be enslaved or not because '''when A'isha (Muhammad's wife) had a maid-slave who was an Arab, Muhammad said to A'isha, `Set this maid free because she is from the children of Ishmael.''''"}}
====Quraysh====
{{Quote|{{Bukhari|||3500|darussalam}}|Narrated Muhammad bin Jubair bin Mut`im: That while he was with a delegation from Quraish to Muawiya, the latter heard the news that `Abdullah bin `Amr bin Al-`As said that there would be a king from the tribe of Qahtan. On that Muawiya became angry, got up and then praised Allah as He deserved, and said, "Now then, I have heard that some men amongst you narrate things which are neither in the Holy Book, nor have been told by Allah's Messenger (ﷺ). Those men are the ignorant amongst you. Beware of such hopes as make the people go astray, for I heard Allah's Messenger (ﷺ) saying, ''''Authority of ruling will remain with Quraish, and whoever bears hostility to them, Allah will destroy him''' as long as they abide by the laws of the religion.' "}}{{Quote|{{Bukhari|||3501|darussalam}}; see also {{Muslim||1820|reference}}|Narrated Ibn `Umar: The Prophet (ﷺ) said, '''"Authority of ruling will remain with Quraish, even if only two of them remained."'''}}{{Quote|{{Muslim||1818a|reference}}|It has been narrarted on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said:
'''People are subservient to the Quraish''': the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.}}{{Quote|{{Muslim||1819|reference}}|It has been narrated on the authority of Jabir b. 'Abdullah that the Messenger of Allah (ﷺ) said:
'''People are the followers of Quraish in good as well as evil'''}}{{Quote|{{Muslim||1821a|reference}}|It has been narrated on the authority of Jabir b. Samura who said: I joined the company of the Prophet (ﷺ) with my father and I heard him say: '''This Caliphate will not end until there have been twelve Caliphs among them'''. The narrator said: Then he (the Holy Prophet) said something that I could not follow. I said to my father: What did he say? He said: He has said: '''All of them will be from the Quraish.'''}}{{Quote|{{Muslim||1821d|reference}}|It has been narrated on the authority of Jabir b. Samura who said: I heard the Messenger of Allah (ﷺ) say: '''Islam will continue to be triumphant until there have been twelve Caliphs.''' Then the Prophet (ﷺ) said something which I could not understand. I asked my father: What did he say? He said: He has said that '''all of them (twelve Caliphs) will be from the Quraish'''.}}{{Quote|{{Bukhari|||3604|darussalam}}|Narrated Abu Huraira: Allah's Messenger (ﷺ) said, "'''This branch from Quraish''' will ruin the people." The companions of the Prophet (ﷺ) asked, "What do you order us to do (then)?" He said, '''"I would suggest that the people keep away from them.'''''}}{{Quote|{{Al Tirmidhi||6|46|3905}}|Narrated Sa'd: that the Messenger of Allah (ﷺ) said: '''"Whoever wishes to humiliate the Quraish then Allah will humiliate him."''' Grade: Hasan (Darussalam)}}
====Bedouins====
{{Quote|{{Bukhari|||3499|darussalam}}|Narrated Abu Huraira:

I heard Allah's Messenger (ﷺ) saying, "'''Pride and arrogance are characteristics of the rural bedouins''' while calmness is found among the owners of sheep. Belief is Yemenite, and wisdom is also Yemenite i.e. the Yemenites are well-known for their true belief and wisdom)." Abu `Abdullah (Al-Bukhari) said, "Yemen was called so because it is situated to the right of the Ka`ba, and Sham was called so because it is situated to the left of the Ka`ba."}}{{Quote|{{Bukhari|||3498|darussalam}}|Narrated Abi Mas`ud: The Prophet (ﷺ) said, "From this side from the east, afflictions will appear. '''Rudeness and lack of mercy are characteristics of the rural bedouins''' who are busy with their camels and cows (and pay no attention to religion). Such are the tribes of Rabi`a and Mudar."}}{{Quote|{{Al Tirmidhi||6|46|3946}}|Narrated Abu Hurairah: "A man from Banu Fazarah gave a gift to the Prophet (ﷺ) of she-camel from his camels which they had taken at Al-Ghabah. So he reciprocated for it with something in return, but he was upset with it. So I heard the Messenger of Allah (ﷺ), upon [this] Minbar saying: ''''Indeed one of the men from the Bedouins gave me a gift so I reciprocated for it to the extent of what I had. Then he became very upset with me. By Allah! After my experience with this Bedouin man, I shall not accept a gift from anyone except from a Quraishi, Ansari, Thaqafi, or Dawsi.''''" Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3953}}|Narrated Ibn 'Umar: that the Messenger of Allah (ﷺ) said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd [the Najd is the land of the Bedouins]" He said: "O Allah bless us in our Sham! O Allah bless us in our Yemen." They said: "And in our Najd" He said: '''"Earthquakes are there, and tribulations are there." Or he said: "The horn of Shaitan comes from there."''' Grade: Sahih (Darussalam)}}{{Quote|{{cite web|url=https://sunnah.com/abudawud/25/32 |title=Sunan Abu Dawud 25:32 |publisher= |author= |date= |archiveurl= |deadurl=no}} See also [https://sunnah.com/ibnmajah/13/60 Sunan ibn Majah 13:60].|Narrated AbuHurayrah: The Prophet said: '''The testimony of a nomad Arab against a townsman is not allowable.'''}}
====Ethiopians====
{{Quote|{{Al Tirmidhi||6|46|3691}}|Narrated 'Aishah:
that the Messenger of Allah (ﷺ) was sitting and we heard a scream and the voices of children. So the Messenger of Allah (ﷺ) arose, and it was '''an Ethiopian woman, prancing around while the children played around her'''. So he said: 'O 'Aishah, come (and) see.' So I came, and I put my chin upon the shoulder of the Messenger of Allah (ﷺ) and I began to watch her from between his shoulder and his head, and he said to me: 'Have you had enough, have you had enough?'" She said: "So I kept saying: 'No,' to see my status with him. '''Then 'Umar appeared.'''" She said: '''"So they dispersed."''' She said: "So the Messenger of Allah (ﷺ) said: ''''Indeed I see the Shayatin among men and jinn have run from 'Umar.' She said: 'So I returned.''''" Grade: Hasan (Darussalam)}}{{Quote|{{Bukhari|||696|darussalam}}, {{Bukhari|||7142|darussalam}}, {{Bukhari|||693|darussalam}}|Narrated Anas bin Malik: The Prophet (ﷺ) said to Abu-Dhar, '''"Listen and obey (your chief) even if he is an Ethiopian with a head like a raisin."'''}}

====Blacks====
{{Quote|{{Bukhari|||7038|darussalam}}, {{Bukhari|||7039|darussalam}}, {{Bukhari|||7040|darussalam}}|Narrated `Abdullah: The Prophet (ﷺ) said, "'''I saw (in a dream) a black woman with unkempt hair''' going out of Medina and settling at Mahai'a, i.e., Al-Juhfa. '''I interpreted that as a symbol of epidemic''' of Medina being transferred to that place (Al-Juhfa).}}{{Quote|{{Muslim||1602|reference}}|Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: '''Sell him to me. And he bought him for two black slaves''', and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=243}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.1|page=521}}|I have heard that it was of him that the apostle said, ''''Whoever wants to see Satan let him take a look at Nabtal b. al-Harith!' He was a sturdy black man with long flowing hair, inflamed eyes, and dark ruddy cheeks.''' He used to come and talk with the Prophet and listen to him. He would carry what he had said to the hypocrites. Nabtal said, 'Muhammad is all ears. If anyone tells him something he believes it.' Allah sent down concerning him: 'To those who annoy the Prophet and say that he is all ears, say, 'Good ears for you.' For those who annoy the Apostle there is a painful punishment."}}{{Quote|{{citation|pages=471-472|title=The Sealed Nectar: Biography of the Noble Prophet|url=https://archive.org/details/TheSealedNectar-Alhamdulillah-library.blogspot.in.pdf/page/n399/mode/2up|author=Saifur-Rahman al-Mubarakpuri|page=399|publisher=Darussalam|year=1996|edition=1st}}|He [the prophet] sent Khalid bin al-Walid in Ramadan 8 A.H., to '''a spot called Nakhlah ‎where there was a goddess called Al-‘Uzza''' venerated by the Quraish and Kinanah . . . On ‎his return, the Prophet asked him if he had seen anything there, to which Khalid gave a ‎negative answer . . . He went back again and there '''he saw a black woman, naked with torn ‎hair. Khalid struck her with his sword into two parts.''' He returned and narrated the story ‎to the Prophet, who then confirmed the fulfillment of the task.‎}}{{Quote|{{citation|pages=471-472|title=The Sealed Nectar: Biography of the Noble Prophet|url=https://archive.org/details/TheSealedNectar-Alhamdulillah-library.blogspot.in.pdf/page/n399/mode/2up|author=Saifur-Rahman al-Mubarakpuri|page=400|publisher=Darussalam|year=1996|edition=1st}}|Sa’d bin Zaid Al-Ashhali was also sent in the same month and '''on the same mission to Al-‎Mushallal to destroy an idol, Manat''', respected by both Al-Aws and Al-Khazraj tribes. '''Here ‎also a black woman, naked with messy hair appeared wailing and beating on her chest. ‎Sa’d immediately killed her''' . . .‎}}{{Quote|{{Muslim||1066g|reference}}|'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib (Allah be pleased with him) they said," There is no command but that of Allah." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). '''The most hateful among the creation of Allah is one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast.''' When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. II|ISBN=0-88706-313-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=William M Brinner|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n435/mode/2up|page=267}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1 |page=97}} {{citation|title=سيرة ابن هشام ت طه عبد الرؤوف سعد|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/7450|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=67}}
|It is related by Damrah b. Rabi`ah-Ibn `Ata'-his father:Ham begat all those who are black and curly-haired, while Japheth begat all those who are full-faced with small eyes, and
Shem begat everyone who is handsome of face with beautiful hair. Noah prayed that the hair of Ham's descendants would not grow beyond their ears, and that wherever his descendants met the children of Shem, the latter would enslave them}}{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=374}} |Asim b. 'Umar b. Qataada told me that Abu 'Amir 'Abdu 'Amr b. Sayfi b. Malik b. al-Nu'man, one of the B. Dubay'a who had seperated from the apostle and gone off to Mecca along with fifty young men of al-Aus [Tabari:among whom was 'Uthman b. Hunayf] though some people say there were only fifteen of them, was promising Quraysh that if he met his people no two men of them would exchange blows with him; and when the battle was joined the first one to meet them was Abu 'Amir with the,black troops and the slaves of the Meccans,and he cried out,'O men of Aus, I am Abu' Amir.' They replied, 'Then God destroy your sight, you impious rascal.' {In the pagan period he was called 'the monk'; the apostle called him 'the impious'.) }}{{Quote|Mishkat, Vol. 3, p. 117. ''Al-Tirmidhi No. 38'', Alim.org ([https://web-beta.archive.org/web/20120512074140/http://www.alim.org/library/hadith/TIR/38 Archived]).|"Abu Darda reported that the Holy Prophet said: Allah created Adam when he created him (sic). Then He stroke (sic) his right shoulder and took out a white race as if they were seeds, and He stroke (sic) his left shoulder and took out a black race as if they were coals. Then He said to those who were in his right side: Towards paradise and I don't care. He said to those who were on his left shoulder: Towards Hell and I don't care. - Ahmad"}}

====Other hierarchies, races, and tribes====
{{Quote|{{Bukhari|||3515|darussalam}}; see also {{Al Tirmidhi||6|46|3950}}|Narrated Abu Bakra: The Prophet (ﷺ) said, '''"Do you think that the tribes of Juhaina, Muzaina, Aslam and Ghifar are better than the tribes of Bani Tamim, Bani Asad, Bani `Abdullah bin Ghatafan and Bani Amir bin Sasaa?"''' A man said, "They were unsuccessful and losers." The Prophet (ﷺ) added, "'''(Yes), they are better''' than the tribes of Bani Tamim, Bani Asad, Bani `Abdullah bin Ghatafan and Bani Amir bin Sasaa."}}{{Quote|{{Bukhari|||3523|darussalam}}; see also|Narrated Abu Hurairah (ra):
The Prophet (ﷺ) said, '''(The people of) Aslam, Ghifar and some people of Muzaina and Juhaina''' or said (some people of Juhaina or Muzaina) '''are better with Allah''' or said (on the Day of resurrection) '''than the tribe of Asad, Tamim, Hawazin and Ghatafan'''.}}{{Quote|{{Al Tirmidhi||6|46|3911}}|Narrated Abu Usaid As-Sa'idi: that the Messenger of Allah (ﷺ) said: "'''The Best houses of the Ansar are the houses of Banu An-Najjar, then the house of Banu 'Abdul-Ashhal, then Banu Al-Harith bin Al-Khazraj, then Banu Sa'idah.''' And in all of the houses of the Ansar there is good." So Sa'd said: "I do not see except that the Prophet (ﷺ) has preferred everyone over us." So it was said: "He preferred you over many." Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3935}}|Narrated Abu Hurairah: that the Messenger of Allah (ﷺ) said: "'''The people of Yemen''' have come to you. They '''are weaker in heart and softer in understanding, faith is Yemeni and wisdom is Yemeni.'''" Grade: Hasan (Darussalam)}}{{Quote|{{Al Tirmidhi||6|46|3838}}|Narrated Abu Hurairah: "The Prophet (ﷺ) said to me: 'Who are you from?' I said: 'From Daws.' He said: ''''I did not think there was anyone from Daws in whom there was good.''''" Grade: Hasan (Darussalam)}}

==Race and tribe in Islamic law==

===''Kafa'ah'' ("equivalence") in marriage<ref name=":0">{{Citation|title=Encyclopaedia of Islam|publisher=E.J. Brill|volume=4 IRAN-KHA|editor1=E. van Donzel|editor2=B. Lewis|editor3=Ch. Pellat|editor4=C.E. Bosworth|edition=New Edition [2nd]|location=Leiden|chapter=Kafa'a|publication-date=1997|isbn=90 04 05745 5|page=404}}</ref>===

====Companions' views====
{{Quote|{{citation|publisher=al-Maktaba al-Shamila|title=Musannaf|author=Abd al-Razzaq al-Sanani|url=https://app.turath.io/book/13174|volume=6|page=152|chapter=Bab al-Akfa|trans_chapter=Chapter of Equivalence, no. 10324}}; translated in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=75|ISBN=978 90 04 17435 1|year=2010}}|'''‘Umar b. al-Khatṭāb said: “We forbid the private parts of noble women ̣to anyone except their equals.”'''}}

====Salaf's views====
{{Quote|{{citation|author=Abu Bakr ibn Abi Shaybah|title=Musannaf|volume=4|page=52|url=https://app.turath.io/book/9944|publisher=al-Maktaba al-Shamila|chapter=What was said regarding equivalence in marriage, no. 17701}}; translated in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=75|ISBN=978 90 04 17435 1|year=2010}}|Kathīr b. Salt said: '''“A mawlā of ours who married an Arab woman was brought before the Caliph, ʿUmar b. ʿAbd al-ʿAzīz … and he said, ʿAbū Kathīr’s mawlā has overstepped his limits.’”'''}}

====Classical views====
{{Quote|{{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|pages=77-78|ISBN=978 90 04 17435 1|year=2010}}|In his ''Athar'', Shaybani quotes the first tradition above [‎“The Quraysh are each other’s equals, and the Arabs are each other’s equals. Among the ‎non-Arabs, whoever has two Muslim parents or grandparents are each other’s equal.”‎] approvingly and adds that '''if a woman ''does'' marry a man who is not her [racial and/or tribal] ‎equal, and her ''wali'' [legal male guardian] brings the matter to the qadi [Islamic judge], ‎the qadi ought to separate the couple.''' . . . Shaybani also notes that '''Abu Ḥanifa agrees''' that the ''qadi''
separates the couple.”‎}}{{Quote|{{citation|pages=31-32|author=Nimrod Hurvitz|publisher=Routledge|title=The Formation of Hanbalism|year=2002|ISBN=978-0-415-61641-6}}|‎['''Imam Ahmad Ibn Hanbal''' was asked] '''‘I have a ‎paternal first cousin who is an Arab. Shall I give her in marriage to a ''mawla'' (i.e., a non-‎Arab client)?’ [Ibn Hanbal] said, ‘No.’ The man said, ‘But she is sickly (''da’ifa'').’ Ahmad said, ‎‎‘Do not give her in marriage (to him).’''' [On another occasion, another man asked Ibn ‎Hanbal] about '''someone who marries off his daughter to a ''mawla''? He (Ibn Hanbal) ‎replied: I would separate them.''' Then he (Ibn Hanbal) said: '''An Arab (married to) an Arab ‎‎(is) suitable (''kaf’'') and Quraysh (married to) Quraysh (is) suitable (''kaf’'').''' Then he ‎‎(presumably the interlocuter) asked: '''What would you think if a ''Zangi'' (Negro) married ‎one of the offspring (''walad'') of Fatima [the daughter of Muhammad]? He (Ibn Hanbal) ‎disapproved of it, and said: that is the doctrine of the ''Shu’ubiyya'' [a Persian sect that ‎believed in racial egalitarianism].‎'''}}{{Quote|{{citation|author=Ahmad ibn Naqib al-Misri|title=Reliance of the Traveler|page=523|url=http://www.catheyallison.com/Reliance_of_the_Traveller.pdf|edition=Revised Edition|publisher=Amana Publications|translator=Nuh Ha Mim Keller|location=Beltsville|chapter=m4.0 A Suitable Match (Kafa'a)|year=1997|ISBN=978 0 915957 72 9}}|'''If the bride selects a suitor who is not a suitable match for her, the guardian [''wali''; male legal guardian] is not obliged to marry her to him.''' If she selects a suitable match but her guardian chooses a different suitor who is also a suitable match, then the man chosen by the guardian takes precedence if the guardian is one who may lawfully compel her to marry (def: m3.13(1)), while the one she selects takes precedence when the guardian may not lawfully compel her to marry (m3.13(2)). [...]

m4.2 '''The following are not suitable matched for one another: (1) a non-Arab man for an Arab woman (O: because of the hadith that the Prophet (Allah bless ‎him and give him peace) said, ‘Allah has chosen the Arabs above others.’‎'''}}

====Modern views====
{{Quote|{{citation|author=Mohammed Tosir Miah|publisher=Darul Ifta Birmingham|url=https://islamqa.org/hanafi/daruliftaa-birmingham/19909|archiveurl=https://web.archive.org/web/20201111222936/https://islamqa.org/hanafi/daruliftaa-birmingham/19909|chapter=Fatwah 19909 (Hanafi Fiqh): Kafaah in Marriage}}|The Jurists have stated that '''among Arabs, a non-Quraishi male is not a match (Kuf) for a Quraishi woman, nor can any person of non-Arab descent be a match for a woman of Arab descent'''. For example, '''the Sayyids, whether Siddique or Farooque, Uthmaani or Alawi, or belonging to some other branch can never be matched by any person not sharing their lineage''', no matter his profession and family status. The Sayyids are suitable matches for one another, since they share descent from the Quraishi tribe. Thus, marriages between themselves are correct and permitted without any condition as appearing in Durrul Mukhtar:

“And Kafaah in lineage. Thus the Quraysh are suitable matches for one another as are the (other) Arabs suitable matches for one another.”

The ruling relevant to non-Arabs is as follows: ‘'''An Ajmi (non-Arab) cannot be a match for a woman of Arab descent, no matter that he be an Aalim (religious scholar) or even a Sultan (ruling authority)'''‘. (Raddul Muhtar p.209 v.4)}}{{Quote|{{citation|author=Mufti Muhammad ibn Adam|location=Leicester|publisher=Darul Ifta|chapter=Fatwa 8559 (Hanafi Fiqh): Marriage Within One’s Caste|url=https://islamqa.org/hanafi/daruliftaa/8559| archiveurl=https://web.archive.org/web/20210111205740/https://islamqa.org/hanafi/daruliftaa/8559}}|It should be remarked here that '''all non-Arabs are considered a suitable match to each other (and for Arabs without a known and established lineage to one of the original Arab tribes, which is rare, as mentioned by Ibn Abidin) from a fiqhi ["jurisprudential" or "legal"] aspect'''. It could be so that a boy/girl from a different background altogether is a suitable match, rather than your cousin brother or sister. Students of sacred knowledge have a lot in common and it would be advisable to marry a fellow student from a different caste rather than your first cousin who doesn’t even have a clue what you are studying.}}

===Racial misidentification===

====Imam Malik====
{{Quote|{{citation|author=Imam Malik|author2=Sahnun|author3=Ibn al-Qasim|title=al-Mudawwana|publisher=al-Maktaba al-Shamila|chapter=The book of the hudud with regards to adultery and slander|volume=4|pages=497-502|url=https://app.turath.io/book/587}}|‎'''Chapter: Regarding he who ascribed to an Arab or non-Arab the kinship of other than ‎his own people''' […]‎

I [Sahnun] said: What if he said to an Arab man, ‘Oh Ethiopian!’ or ‘Oh Persian!’ or ‘Oh ‎Roman!’ or ‘Oh Berber!’? Will the hadd [referring to the hadd punishment known as ‎‎''hadd al-firyah'' – that is, the punishment of 80 lashes for slander] be implemented ‎according to Malik?‎

He [Ibn al-Qasim, Imam Malik’s companion for twenty years] said: Yes [the hadd will be ‎implemented].‎

I said: What if he said to a non-Arab [''mawla''], ‘Oh Persian!’, while he is a Roman? Or he ‎said to a Berber, ‘Oh Ethiopian!’ or ‘Oh Persian!’? Or he said to a Persian, ‘Oh Roman!’ or ‎‎‘Oh Nabatean!’? Will the hadd be implemented in this case according to Imam Malik or ‎not?‎

He said: Malik said: When it is said to a Persian, ‘Oh Roman!’, ‘Oh Ethiopian!’, or ‎something similar, then there is no hadd with regard to this. And it was differed upon ‎about Malik regarding whether or not the one who says to the Roman or Berber, ‘Oh ‎Ethiopian!’ would have the hadd upon him. And I think that there is no hadd upon him ‎‎[the criminal] except if he says to him [the victim], ‘Oh son of a black person!’ while he ‎‎[the victim] is white. If there are among his [the victim’s] forefathers none who are black, ‎then the hadd is implemented. And if he [the criminal] described him [the victim] as an ‎Ethiopian, saying, ‘Oh son of an Ethiopian!’, and he [the victim] was a Berber, then the ‎Ethiopian and the Roman [descriptions] in this case are the same [that is,] if he [the ‎victim] was a Berber – and it [i.e. this ruling] is the best of what I have heard from the ‎speech of Malik. And it [i.e. this ruling] was confirmed with me unless it were said to him ‎‎[the victim], ‘Oh son of a black person!’, for that would be clear slander if there were no ‎black person among his forefathers.‎

I said: What if he said to a Persian or Berber, ‘Oh Arab!’‎
He said: There is no hadd upon him in this case.‎

I said: What if he said to an Arab, ‘Oh Qurayshi!’, or to a man of Mudar [the tribe], ‘Oh ‎Yemeni!’, or said to a man from Yemen, ‘Oh Mudari’‎
He said: I see all of this as the cutting-off of lineage, and I think that it warrants the hadd ‎just as Malik says regarding the cutting-off of lineage [a different hadd punishment than ‎the 80-lashes hadd punishment for slander – i.e. lying about lineage (“cutting off lineage”, ‎or ''qatt al-nasab'') is not necessarily slander (''qadhf''), while saying someone is the “son ‎of a black person” or describing an Arab as a non-Arab is], because the Arab’s lineage is ‎traced through his forefathers, so whoever attributes him [the Arab] to other than his ‎forefathers has done away with his [the Arab’s] lineage, [and] thus the hadd is upon him. ‎‎[…]‎

I said: And if he said to an Arab, ‘You are not from the Arabs’, will he not suffer the hadd ‎according to Malik?‎
He said: Yes [the criminal will suffer the hadd]. […]‎

‎'''Chapter: He said to a man, ‘Oh son of a disabled person!’ or ‘Oh son of a black person!’''' ‎‎[…]‎

I said: What if he [the criminal] said to him [the victim], ‘Oh son of a cupper!’ [one who ‎conducts cupping therapy] or, ‘Oh son of a tailor!’‎
He said: Malik said: If he [the victim] is an Arab, then the hadd is implemented unless ‎there is among his [the victim’s] forefathers someone who did that type of work.‎
Malik said: And if he [the victim] is a non-Arab, I hold that he [the criminal] should swear ‎by Allah that he did not intend thereby the cutting-off of lineage, and there is no hadd ‎upon him, and upon him is the ''tazeer'' [i.e. some other discretionary punishment ‎decided by the judge – these punishments are not allowed to exceed 40 lashes].‎
I said: why is it [the ruling] differentiated in this [case] between the Arab and the non-‎Arab? ‎
He said: Because they [i.e. cupping and tailoring] are the work of the non-Arabs.‎

I said: And if he [the criminal] said to him [the victim], ‘Oh son of a black person!’‎
He said: The hadd will be implemented upon him according to Malik if he [the victim] ‎was an Arab or a non-Arab unless there is a black person among his forefathers. […]‎

‎'''Chapter: Regarding he who said to a white man, ‘Oh son of a black person’ or ‘Oh one ‎blind in an eye!’ and he is healthy [i.e. not blind]''' […]‎

I said: What about the man who says to an Arab, ‘Oh non-Arab!’ Is he punished with the ‎hadd or not according to Malik?‎
He said: Yes [the criminal is punished with the hadd].‎
I said: What about the man who says to an Arab, ‘Oh slave!’ Is he punished with the hadd ‎or not according to Malik?‎
He said: Yes [the criminal is punished with the hadd].‎

I said: What if he said to a non-Arab, ‘Oh slave!’ - will he be lashed according to the hadd ‎or not according to Malik?‎
He said: I do not remember it [i.e. the ruling] from Malik, but I hold that there is no hadd ‎upon him. […]‎

‎'''Chapter: Regarding the one who was slandered and then left Islam'''‎

I said: What if I [Sahnun, being a criminal] slandered a man and then that man [the ‎victim] left Islam, thereafter returned to Islam, and then demanded of [i.e. against] me ‎the hadd [that it should be imparted against Sahnun] - Would you smite [i.e. lash] me for ‎him or not?‎
He said: There is no hadd upon his [the revert’s] slanderer [i.e. the criminal].‎
He, Ibn al-Qasim, said: If he [the criminal] slandered him, and then he [the criminal] left ‎Islam, or if he [the criminal] slandered him while he [the criminal] was an apostate ‎‎[''murtad''], then the hadd would be implemented against him [the criminal] while he ‎‎[the criminal] was an apostate – and if he [the criminal] repented [i.e. returned to Islam], ‎then the hadd would be implemented against him [the criminal] just as well. And if ‎someone [being a criminal] slandered him [the victim] while he [the victim] was an ‎apostate, and then he [the victim] repented, then there would be no hadd upon him [the ‎criminal]. And if someone [being a criminal] slandered him [the victim] before he [the ‎victim] apostatized, and then he [the victim] apostatized, then there is no hadd upon the ‎slanderer [i.e. the criminal] if he [the victim] repents [i.e. returns to Islam] – and indeed ‎this is similar to the case of a man who was slandered with [the accusation of] ''zina'' ‎‎[fornication/adultery] but was not taken thus for the hadd [i.e. not punished or ‎prosecuted] until he [the victim] [actually] committed ''zina'' [fornication/adultery], for ‎then [also] there is no hadd upon whoever slandered him.‎}}{{Quote|{{citation|title=al-Shifa bi-ta'rif huquq al-Mustafa|author=Qadi Iyad|publisher=al-Maktaba al-Shamila|url=https://app.turath.io/book/1753|volume=2|page=217, 234}}; translated in {{citation|editor=Aisha Abdarrahman Bewley|Publisher=Madinah Press Inverness|location=Scotland|year=2004|title=Ash-Shifa of Qadi 'Iyad|pages=375, 387|url=https://archive.org/details/MuhammadMessengerOfAllahAshShifaOfQadiIyad}}|[Qadi Iyad repeats this twice:] Ahmad b. Abi Sulayman, '''the companion of Sahnun, said, 'Anyone who says that the Prophet was black (''aswad'') should be killed.''''}}
==Race and Tribe in Islamic doctrine==

===Superiority (''fadl'') of the Arabs===

====Classical views====
{{Quote|{{citation|author=Ibn Taymiyyah|title=Iqtida Sirat al-Mustaqim|publisher=al-Maktaba al-Shamila|Chapter=The difference between the Arab and non-Arab races|volume=1|pages=419-461|url=https://app.turath.io/book/11620}}|‎'''The Arabs are more intelligent than those other than themselves and are more capable ‎in delivery and expression''' . . . verily, what the people of the sunnah are upon is the belief ‎‎(i’tiqaad) that '''the Arab race is better (afdal) than the Non-Arab race'''. Whether (the Non-‎Arabs) are Hebrews, Aramaic, Romans, Persians and other than them . . . not simply due to ‎the fact the prophet peace be upon him is from them – even though this is [a point] of ‎superiority – but instead, '''they themselves are superior within themselves''' . . . [for] '''Allah the ‎Most High has designated the Arabs and their language with rulings that are peculiar and ‎unique.'''”}}{{Quote|Abu Hanifah quoted in {{citation|author=Muhammad al-Shaybani|title=al-Jami al-Sagheer|pages=140-141}} quoted in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=77|ISBN=978 90 04 17435 1|year=2010}}|'''The Quraysh are each other’s equals, and the Arabs are each other’s equals'''. Among the ‎non-Arabs, whoever has two Muslim parents or grandparents are each other’s equal.‎}}{{Quote|{{citation|publisher=al-Maktaba al-Shamila|author=[[Jalal al-Din al-Suyuti]]|page=48|url=https://app.turath.io/book/151019|title=Sawn al-Mantiq wal-Kalam an Fanni al-Mantiq wal-Kalam}}|Imam Shafi'i said, "'''People do not become ignorant and do not disagree except due to their leaving the tongue ‎of the Arabs''' and their adoption of the tongue of Aristotle‎"}}{{Quote|Ahmad ibn Hanbal quoted in {{citation|author=Ibn Hani|title=Masail Ahmad b. Hanbal|page=200|chapter=no. 992}} quoted in {{citation|author=Susan A. Spectorsky|title=Women in Classical Islamic Law|publisher=Brill|page=78|ISBN=978 90 04 17435 1|year=2010}}|'''Arabs are of equal standing with each other, and the Quraysh are of equal standing with ‎each other.‎'''}}{{Quote|{{citation|author=Ibn Abi Ya'la|volume=1|page=30|title=Tabaqat al-Hanabilah|url=https://app.turath.io/book/9543|publisher=al-Maktaba al-Shamila}}; translated in {{citation|page=32|author=Nimrod Hurvitz|publisher=Routledge|title=The Formation of Hanbalism|year=2002|ISBN=978-0-415-61641-6}}|He '''(Ibn Hanbal) acknowledged the Arab’s due, and their superiority (fadlaha) and their ‎priority (sabiqataha)''' and he loved the . . . he (Ibn Hanbal) did not adhere to the doctrine ‎of '''the Shu’ubiyya ‎[a Persian sect that believed in racial egalitarianism]''' and the ‎contemptible (among) the mawali [non-Arabs] that disliked the Arabs and did not ‎concede to them their [Arabs] superiority. '''He (ascribed to) them (Shu’ubiyya) innovation, ‎hypocrisy and controversy.‎'''}}Islamic scholar Michael Cook discusses how in early Islamic empires/caliphates, non-Arabs were treated as second class citizens.
{{Quote|1=[https://www.google.co.uk/books/edition/Ancient_Religions_Modern_Politics/F3CYDwAAQBAJ?hl=en&gbpv=1&printsec=frontcover Cook, Michael A.. Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective (pp. 9-10). Princeton University Press.]|2=In the conditions of early Islamic times there was more to this special status of the Arabs than mere sentiment. The empire that emerged from the rise of Islam was conquered and ruled by Arabs. “We Arabs were underdogs (innā maʿshar al-ʿArab kunnā adhilla), people walked all over us while we didn’t do the same to them; then God sent a prophet from among us,” as an Arab emissary informed the Persians in the heart of their country; “he told us things that we found to be just as he said, and among the things he promised us was that we would take possession of all this and prevail over it.” The resulting structure of power was neatly reflected in the way in which non-Arabs converted to Islam.
The key institution here was clientage (walāʾ).Individual non-Arabs who had either voluntarily left their native societies to join the conquerors, or been involuntarily removed from them by enslavement in the course of the conquests, became the clients (mawālī) of individual Arabs and converted to Islam at their hands. The result was to create a social structure through which individual non-Arabs were incorporated into the Muslim community while remaining what we would call second-class citizens—and exposed to no small amount of Arab chauvinism. We are told, for example, that Arabs did not walk side by side with clients, that clients present at a meal were left standing while Arabs sat and ate, and that a client would not be allowed to undertake the prayer at a funeral if an Arab were present. In other words, in this early period non-Arab people could convert to Islam, but non-Arab peoples could not; in that sense the community remained effectively monoethnic.
The linguistic aspect of this is caught in a remark of an early Shīʿite: to establish the fact that people recognize the superiority of Arabic over Persian, he observes that “no Persian who converts to this religion fails to give up the language of his people and adopt the language of the Arabs.”}}
And as the empire/caliphate expanded and they began to lose control over time, this lead to backlash from certain scholars who believed Arabs were granted a special position to rule.
{{Quote|1=[https://www.google.co.uk/books/edition/Ancient_Religions_Modern_Politics/F3CYDwAAQBAJ?hl=en&gbpv=1&printsec=frontcover Cook, Michael A.. Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective (pp. 9-10). Princeton University Press.]|2=One key change was that from the ninth century onwards Arab power was in steep decline. Being an Arab no longer constituted an effective title to participate in ruling the world. This change provoked its share of laments. Thus the great Arab poet Mutanabbī (d. 965) observes that Arabs ruled by non-Arabs do not prosper; a scholiast writing in the next century explains that this is because of mutual distance and ill will, and the difference of natures and language that separates the two groups. Likewise the Egyptian scholar Maqrīzī (d. 1442) complains of the malign role of the Caliph al-Muʿtaṣim (ruled 833–842) in the dispossession of the Arabs: “He removed from the pay-registers the Arabs, the Messenger of God’s people, the race through whose agency God had established the religion of Islam.}}

====Modern views====
{{Quote|{{citation|author=Muhammad Nasiruddin al-Albani|chapter=Shaykh al-Albani on Ibn Taymiyyah regarding the superiority of the Arab to non-Arab races|url=https://www.youtube.com/watch?v=9H8gopHWJgE&ab_channel=%D8%AF%D8%B1%D8%B1%D8%A7%D9%84%D8%B4%D9%8A%D8%AE%D8%A7%D9%84%D8%A3%D9%84%D8%A8%D8%A7%D9%86%D9%8A|archiveurl=https://web.archive.org/web/20210112221020/https://www.youtube.com/watch?v=9H8gopHWJgE&ab_channel=%D8%AF%D8%B1%D8%B1%D8%A7%D9%84%D8%B4%D9%8A%D8%AE%D8%A7%D9%84%D8%A3%D9%84%D8%A8%D8%A7%D9%86%D9%8A}}|‎[In response to a question regarding Ibn Taymiyyah’s statement:] '''Do you think, now, that ‎the African people are like the Europeans in their conciousness and intelligence?''' . . . '''Do ‎you not prefer the European people over the African people?''' . . . [likewise,] Allah almighty ‎knows that the Arabs are . . . fit to bear the call [of Islam] and to understand it . . .}}{{Quote|{{citation|author=Muhammad al-Tahir ibn Ashur|title=Maqasid al-Shari'ah|url=https://app.turath.io/book/17094|volume=3|pages=260-261|publisher=al-Maktaba al-Shamila}}|‎“Allah choose to send this Sharia to a prophet from the Arab nation . . . [because] they ‎were '''distinguished from among all nations [in] . . . quality of mind'''”‎}}{{Quote|{{citation|author=Muhammad ibn al-Uthaymeen|url=http://fatawapedia.com/25083|archiveurl=https://web.archive.org/web/20210112221533/http://fatawapedia.com/25083|chapter=Fatwa 25083: How do we reconcile between the exalted's statement 'Indeed the most noble of you is the most pious' and what was mentioned about the superiority of the Arabs?|publisher=Fatwapedia}}|'''The race of the Arabs is is better than the race of the non-Arabs, no doubt.‎'''}}{{Quote|{{citation|author=Abu Hasan Ali Nadwi|Title=al-Arab wal-Islam|edition=2nd|year=1389 AH|location=Beirut}}|Allah chose the Arab for Islam because of their '''natural and moral characteristics that are ‎unique to them''' . . . I believe that '''the nature of the Arabs is mixed in with the religion of ‎Islam''' . . .‎}}{{Quote|{{citation|editor=Muhammad Saalih al-Munajjid|chapter=Fatwa 182686: Is the Arab Muslim better than the non-Arab Muslim?|date=September 24th, 2017|url=https://islamqa.info/en/answers/182686/is-the-arab-muslim-better-than-the-non-arab-muslim|archiveurl=https://web.archive.org/web/20201118194723/https://islamqa.info/en/answers/182686/is-the-arab-muslim-better-than-the-non-arab-muslim}}|In the answer to question no. 115934, we noted that '''Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others in terms of descent and lineage, and that regarding the Arabs as superior is in general terms''', and does not apply at the individual level. So a non-Arab who is pious and righteous is better than an Arab who falls short in his duties to Allah, may He be exalted.}}{{Quote|{{citation|publisher=Islam Question & Answer|date=May 27th, 2008|chapter=Fatwa 115934: Superiority of the Arab|editor=Muhammad Saalih al-Munajjid|trans_title=فضل العرب|url=https://islamqa.info/ar/answers/115934/%D9%81%D8%B6%D9%84-%D8%A7%D9%84%D8%B9%D8%B1%D8%A8|archiveurl=https://web.archive.org/web/20201213022432/https://islamqa.info/ar/answers/115934/%D9%81%D8%B6%D9%84-%D8%A7%D9%84%D8%B9%D8%B1%D8%A8}}|'''It is from that which is decided from the sunnah of the prophet that Arabism [''urubah''; ‎lit. “the quality of being ‎Arabian”<ref>[http://ejtaal.net/aa/#hw4=h715,ll=2084,ls=h5,la=h2863,sg=h701,ha=h4‎‎73,br=h634,pr=h104,aan=h407,mgf=h593,vi=h257,kz=h1608,mr=h420,mn=h911,uqw=h‎‎1064,umr=h711,ums=h591,umj=h524,ulq=h1202,uqa=h286,uqq=h237,bdw=h587,amr=‎h425,asb=h640,auh=h1033,dhq=h365,mht=h591,msb=h159,tla=h70,amj=h516,ens=h28‎‎,mis=h1439 Lane’s Lexicon ‎عروبة‎]</ref> is superior over other races.''' This is because ‎Allah chose Muhammad from the Arabs and made the Quran – which is the eternal ‎message – Arabic. And the Sunnis [lit. “people of the Sunnah”] have agreed upon the ‎superiority of the Arabism over other races and lineages.‎

The superiority of Arabism is a superiority of class [''jins''] and not individual, for the ‎devout and pious non-Arab is better than the Arab who is negligent about the truth of ‎Allah. Also, the superiority of Arabism is choice from Allah almighty. '''It is possible that the ‎wisdom behind this is apparent to us, and it is also possible that the wisdom behind this is not apparent to us''' – except ‎that there‏ ‏are in the Arab those attributes and faults that indicate the face of this ‎preference. […]‎

He [Ibn Taymiyyah], Allah have mercy upon him, said: “That which the Sunnis believe is ‎that the Arab race is superior to the non-Arab race: their Hebrews, Syriacs, Romans, ‎Persians, and others.‎

‎“The Quraysh are the most of superior of the Arabs, the Bani Hashim are the most ‎superior of the Quraysh, and the messenger of Allah is the most superior of the Bani ‎Hashim, for he is the most superior creation as an individual and the most superior ‎among them in lineage.‎

‎“Also, the superiority of '''the Arab, then the Quraysh, and then the Bani Hashim''' is not ‎merely due to the existence of the prophet among them – even if this is part of their ‎superiority. Rather, they '''are superior in and of themselves'''. Thus, the messenger of Allah ‎is proven to be superior in person and lineage, otherwise circularity is necessitated. […]‎

'''‎“This is why it has come in a hadith: ‘Love of the Arab is faith [''iman''], and hatred for ‎them is hypocrisy’.''' […]‎

‎“And know that the hadiths regarding the superiority of the Quraysh and then the ‎superiority of Bani Hashim are many - this is not the place for listing them - and they ‎indicate this matter as well, for the Quraysh are to the Arabs as the Arabs are to ‎humankind. And this is how the Sharia came. […]‎

‎“'''The reason for this superiority''' – and Allah knows best – is what they have been favored ‎with in '''their intellects, tongues, morals, and deeds''', and that is because superiority is ‎either by beneficial knowledge or righteous deeds. Also, knowledge has a basis, and that ‎is the strength of the intellect – that is in memorization and understanding; perfection ‎also, and that is in the power of logic – that is in explanation and expression. And the ‎Arabs are better at understanding than others, better preserved, and more capable of ‎explanation and expression. And their tongue is the most perfect of tongues in ‎explanation, at differentiating different and similar meanings, and combines many ‎meanings in a few words.‎

‎“And as for deed, this is based on morals, which are based on natural instincts in the ‎soul. And their instincts are more obedient to the good than those of others, for '''they are ‎closest to generosity, gentleness, courage, loyalty, and other such praiseworthy moral ‎traits'''.” End.‎
‎''Iqtida Sirat al-Mustaqim'' p. 148-162‎}}{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=9427&CATE=1|title= Arabs preferred over other nations|publisher= SunniPath|author= Shaykh Amjad Rasheed, Ustadha Shazia Ahmad (trans.)|series=Question ID:9427|date= |archiveurl=http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D9427%26CATE%3D1&date=2014-01-01 |deadurl=no}}|'''The fact that Allah Most High has chosen the Arabs over other nations is affirmed in rigorously authenticated hadiths of the Prophet''', may Allah bless him and give him peace; related by Bukhari and Muslim in their “Sahih” in the beginning of the chapter of merits, # 5897, on the authority of Wathilah ibn al-Asqa` who said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘Verily Allah has chosen Kinanah from the son of Isma`il, and He has chosen Quraysh from among Kinanah and He has chosen Hashim from among Quraysh and He has chosen me from the Bani Hashim.’”

So this hadith is a primary text about '''the preference of Arabs over others and the preference of some Arabs over other Arabs'''. And this is what the Imams have chosen from the………of their books, and even in individual books such as the book of Qurb about the merit of Arabs, authored by the great Imam al-Hafiz Zayn al-din al-`Iraqi. And it was summarized by Shaykh al-Islam Ibn Hajar al-Haytami and others.

'''Therefore the preference of Arabs over other nations, and the preference of some Arabs over other Arabs is affirmed in the Sacred Law.''' Allah has even preferred some months over other months and some days and nights of over others, as well as places. So in the same way, Allah Glorious and Exalted is He, has chosen some men over others, such as the prophets over others and even some prophets over other prophets. Muslims should not have any objection to this, because all of this returns to the wisdom of the Most Wise, Glorious is He, who is not asked about what He does, but rather, they are the ones who are asked. So after a Muslim has believed in Allah as his Lord, the Truth, and that there is no God but Him, then he should know that this is from among His matters, Blessed and High is He, and there is nothing but magnificent wisdom in it that we might see or that we might not see. Either way, we are only responsible for submitting to His rule, Glorious is He. And among His rulings is that Arabs are preferred over others and that some Arabs are better than other Arabs, as the above hadith clearly explained. '''So it is not appropriate for anyone to disagree in this when the proof is perfectly valid.'''

And there should be no disagreement in what has just preceded nor any disagreement in what appears in the Magnificent Book and in the sunna where we find that the real source of Allah’s preference is God-fearingness (taqwa) which result in the good deeds that people earn and that they are accounted for. So whoever sends forth good for himself, Allah has preferred him over those who have sent forth evil. As for the preference of an Arab over a non-Arab, and the preference of some Arabs over others, this is not a deed that one can earn. Rather, it is a bounty that Allah gives to whom He wills. So he may will something for these people, and there is no objection to your Lord’s rule. This is like the preference of some days over others, because the mind reasons that all days are the same in and of themselves, and there is no distinction that might appear between them. However, the mind can understand why something is better if there is not ……….. So the Sacred law came and affirmed the preference of some over others, and for some of those things there were reasons and wisdoms, such as the preference of the night of Power over others because the Majestic Qur’an was revealed during it. And in some of these things, the wisdom is not apparent to us and so this falls into the chapter of absolute obedience, such as the number of cycles (rak`ahs) in the prayer.

'''It is obligatory on a Muslim to believe that Arabs are preferred over other nations because there is a proof for it.''' However, this is not one of the pillars of our religion such that if someone rejected this, they would be considered outside of Islam. But if one does reject this, one has sinned for not believing in it because it is an affirmed matter according to a clear rigorously authenticated hadith. Also, this issue is not something that is commonly known among most Muslims, so for this, one should not hasten to blame one who disagrees with it. It is necessary, rather, to tell him about the issue.

And the fact that Arabs are preferred over others does not mean that a non-Arab can not have a higher merit in the religion than an Arab, because a person earns the good deeds that Allah has recommended we compete for. This is the highest merit of God-fearingness and this will be the basis upon which things are decided in the hereafter. However, '''the merit of the Arabs will still remain, in terms of their respect and exaltation being higher than others'''. And from this some hadiths have come to us about the Quraysh being put first for the caliphate before others, such as the hadith in Bukhari (#3500) on the authority of Mu`awiyah, may Allah be well pleased with him who said, ” I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘This matter of government belongs to the Quraysh. Anyone who takes a hostile attitude to them will be thrown on his face, as long as they are true to the faith.” And Bukhari also related (#3501) on the authority of Ibn `Umar from the Prophet, may Allah bless him and give him peace, that he said, “Government continues to belong to the Quraysh, even if they are (no more than) two.”

So I say that the merit of God-fearingness is what counts, according to the rigorously authenticated hadith, “And he who is slow in doing good deeds, his noble lineage will not quicken him (into entering Paradise).}}

==Islamic scholars and writers on black people==

Al Jahiz (781–869), was a famous Muslim scholar

{{Quote|Jahiz, Kitab al-Hayawan, vol. 2|"Like the crow among mankind are the Zanj [African Blacks] for they are the worst of men and the most vicious of creatures in character and temperament."<ref name="Islamic Racism"></ref>}}

{{Quote|Jahiz, Kitab al-Bukhala (The Book of Misers)|"We know that the Zanj (blacks) are the least intelligent and the least discerning of mankind, and the least capable of understanding the consequences of actions."<ref name="Islamic Racism"></ref>}}

{{Quote|Jahiz, Al-Bayan wa`l-tabyin, vol. 3|"They [the Shu`ubiyya] maintain that eloquence is prized by all people at all times - even the Zanj, despite their dimness, their boundless stupidity, their obtuseness, their crude perceptions and their evil dispositions, make long speeches."<ref name="Islamic Racism"></ref>}}

Ibn Qutaybah (828-889), was a renowned Islamic scholar from Kufa, Iraq

{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=43-50|chapter=Ventures in Ethnology}}|They [the Zanj, that is, blacks] are ugly and misshapen, because they live in a hot country. The heat ‎overcrooks them in the womb, and curls their hair.‎}}

Ibn al-Faqih (9th century) was a Muslim historian and geographer{{Quote|Ibn al-Faqih al-Hamadani, Mukhtasar Kitab al-Buldan, 903 AD|"A man of discernment said: The people of Iraq ... do not come out with something between blonde, buff and blanched coloring, such as the infants dropped from the wombs of the women of the Slavs and others of similar light complexion; nor are they overdone in the womb until they are burned, so that the child comes out something between black, murky, malodorous, stinking, and crinkly-haired, with uneven limbs, deficient minds, and depraved passions, such as the Zanj, the Somali, and other blacks who resemble them. The Iraqis are neither half-baked dough nor burned crust but between the two."<ref name="Islamic Racism"></ref>}}

Al-Masudi (896-956), was a Muslim historian and geographer, known as the "Herodotus of the Arabs."<ref>{{cite book
| last = Ter-Ghevondyan
| first = Aram N.
| authorlink =
| title = Արաբական Ամիրայությունները Բագրատունյաց Հայաստանում (The Arab Emirates in Bagratuni Armenia)
| publisher = Armenian Academy of Sciences
| location= Yerevan, Armenian SSR
| year = 1965
| page= 15
| isbn = }}</ref>

{{Quote|Al-Masudi, Muruj al-dhahab|"Galen says that merriment dominates the black man because of his defective brain, whence also the weakness of his intelligence."<ref name="Islamic Racism"></ref>}}{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=85-92|chapter=Equality and Marriage}}|‎“[quoting another source in agreement:] Do not intermarry with the sons of Ham [blacks] ‎for they are the distorted among God’s creatures . . .”‎}}{{Quote|{{citation|author=Alexandre Popovic|title=The Revolt of African Slaves in Iraq in the 3rd/9th Century|location=Princeton, NJ|publisher=Markus Wiener|year=1999|page=16}}|[The Zanj have:] black complexion, kinky hair, flat nose[s], thick lips, slender hands and ‎feet, fetid odor, limited intelligence, extreme exuberance, [and] cannibalistic customs.}}

al-Mutannabi (915-965) was a famous Abbasid court poet from Iraq and one of the most influential poets in the history of Arabic.

{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|‎The slave is no brother to the godly freeman. / even though he be born in the clothes of ‎the free. // Do not buy a slave without buying a stick with him, / for slaves are filthy and ‎scant of good. // I never thought I should live to see the day when a / dog would do me ‎evil and be praised in the bargain, // nor did I imagin that true men would have ceased to ‎exist, / and that the like of the father of bounty, / would still be here, // and that that ‎negro with his pierced camel’s lip / would be obeyed by those cowardly hirelings . . . // . . . ‎Who ever taught the eunuch negro nobility? His / “white” people, or his royal ancestors? ‎‎// or his ear bleeding in the hand of the slave-broker? / or his worth, seeing that for two ‎farthings / he would be rejected? // wretched Kafur is the most deserving of the base / to ‎be excused in regard to every baseness – / and sometimes excusing is a reproach – / and ‎that is because white stallions are incapable / of gentility, so how about black eunuchs?}}{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|‎More stupid than a slave or his mate is he who makes / the slave his master . . . // . . . One ‎who holds you by his word is unlike one who holds / you in his jail – // The morality of the ‎‎[black] slave is bounded by his / stinking pudenda and his teeth. // He does not keep his ‎engagements of today, nor remember / what he said yesterday . . . // . . . Hope for no good ‎from a man over whose head the / slaver’s hand has passed, // And, if you are in doubt ‎about his person or / condition, look to his race. // One who is vile in his coat, was usually ‎vile / in his caul. // He who makes his way beyond his merits, still cannot / get away from ‎his root.}}Abu al-Faraj al-Isfahani (897-967) was an Arab litterateur, genealogist, poet, and musicologist.
{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=92-99|chapter=Image and Stereotype}}|[Retelling an anecdote about "an Arab poet known as al-Sayyid al-Himyari (723-89)":] The Sayyid was my neighbor, and he was very dark. He used to carouse with the young men of the camp, one of whom was as dark as he was, with a thick nose and lips, and a Negroid [''muzannajj''] appearance. The Sayyid had the foulest smelling armpits of anybody. They were jesting together one day, and the Sayyid said to him: "You are a Zanji in your nose and your lips!" whereat the youth replied to the Sayyid: "And you are a Zanji in your color and armpits!"}}Ibn Abi Zayd (922–996), was a Maliki scholar from Al-Qayrawan in Tunisia.{{Quote||It is disliked to trade in the land of the enemy or the land of the blacks. The Prophet, peace be upon him, said, "Travel is a portion of punishment."<ref>[http://bewley.virtualave.net/RisSpeech.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani/ 43.16 Trading abroad] - A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)</ref>}}Hudud al-`Alam, authored by an unknown 10th century Persian scholar, is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty.{{Quote|Hudud al-`Alam, 982 AD|"Their [Zanj] nature is that of wild animals. They are extremely black." "Among themselves [the Sudan] there are people who steal each other's children and sell them to the merchants when the latter arrive."<ref name="Islamic Racism"></ref>}}

{{Quote|Hudud al-`alam, 982 AD|"[inhabitants of sub-Saharan African countries] are people distant from the standards of humanity" "Their nature is that of wild animals..."<ref name="Islamic Racism"></ref>}}

{{Quote|Hudud al-`Alam, 982 AD|"As regards southern countries, all their inhabitants are black on account of the heat of their climate... Most of them go naked... In all their lands and provinces, gold is found.... They are people distant from the standards of humanity."<ref name="Islamic Racism"></ref>}}

Al-Muqaddasi (945/946-1000) was a medieval Muslim geographer

{{Quote|Al-Muqaddasi (fl. 966), Kitab al-Bad' wah-tarikh, vol.4|"Of the neighbors of the Bujja, Maqdisi had heard that "there is no marriage among them; the child does not know his father, and they eat people -- but God knows best. As for the Zanj, they are people of black color, flat noses, kinky hair, and little understanding or intelligence."<ref name="Islamic Racism"></ref>}}

al-Kirmani (996-1021) was a famous Persian Ismaili theologian and philosopher.

{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=54-62|chapter=In Black and White}}|In a philosophical work, he dismisses "the Turks, Zanj, Berbers, and their like" as "by their nature" without interest in the pursuit of intellectual knowledge and without desire to understand religious truth.}}

Ibn Sina or ''Avicenna'' (980-1037), was, among other things, a Hafiz, Islamic psychologist, Islamic scholar, and Islamic theologian - many said.

{{Quote|Quoted in “Blasphemy Before God: The Darkness of Racism In Muslim Culture” by Adam Misbah aI-Haqq|[Blacks are] people who are by their very nature slaves.<ref name="Islamic Racism2"></ref>}}

Abu Rayhan al-Biruni (973-1048), was an Islamic scholar and polymath

{{Quote|Abu Rayhan al-Biruni, India, 1030 AD|"The Zanj are so uncivilized that they have no notion of a natural death. If a man dies a natural death, they think he was poisoned. Every death is suspicious with them, if a man has not been killed by a weapon."<ref name="Islamic Racism"></ref>}}

Qadi Iyad (1083-1149) was one of the most famous Maliki jurists, also an Imam and qadi in Granada under the Almoravid dynasty.{{Quote|{{citation|title=al-Shifa bi-ta'rif huquq al-Mustafa|author=Qadi Iyad|publisher=al-Maktaba al-Shamila|url=https://app.turath.io/book/1753|volume=2|page=217, 234}}; translated in {{citation|editor=Aisha Abdarrahman Bewley|Publisher=Madinah Press Inverness|location=Scotland|year=2004|title=Ash-Shifa of Qadi 'Iyad|pages=375, 387|url=https://archive.org/details/MuhammadMessengerOfAllahAshShifaOfQadiIyad}}|[Qadi Iyad repeats this twice:] Ahmad b. Abi Sulayman, the companion of Sahnun, said, 'Anyone who says that the Prophet was black (''aswad'') should be killed.'}}Ibn Hazm (994-1064) was an Andalusian polymath who wrote on history, Islamic law, Islamic theology, philosophy, and is especially well regarded for his study of the hadiths.{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=28-37|chapter=Prejudice and Piety, Literature and Law}}|God has decreed that ‎the most devout is the noblest even if he be a Negress’s bastard, and that the sinner and ‎unbeliever is at the lowest level even if he be the son of prophets.}}

Al-Idrisi (1100-1165), Muslim geographer, writer, scientist, cartographer from Almoravid Spain.

{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=50-54|chapter=The Discovery of Africa}}|‎[The Zanj, that is, blacks] are in great fear and awe of the Arabs, so much so that when they see an Arab ‎trader or traveler they bow ‎down and treat him with great respect [such that the Arab ‎can] lure them with dates, and lead them from place to place, until they seize them, take ‎them out of the country, and transport them ‎to their own countries . . . [They] lack of ‎knowledge and [have] defective minds . . .‎}}

Said al-Andalusi (1029-1070) was an Arab qadhi (Islamic judge) living in al-Andalus, Spain who wrote on the history of science and philosophy.

{{Quote|{{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=43-50|chapter=Ventures in Ethnology}}|‎[The southern ‘barbarians’] are more like beasts than like men . . . For those who live furthest to the north between the last of the seven climates and the limits of the inhabited world, the excessive distance of the sun in relation to the zenith line makes the air cold and the atmosphere thick. Their temperaments are therefore frigid, their humors raw, their bellies gross, their color pale, their hair long and lank. Thus they lack keenness of understanding and clarity of intelligence, and are overcome by ignorance and dullness, lack of discernment, and stupidity. Such are the Slavs, the Bulgars, and their neighbors. For those peoples on the other hand who live near and beyond the equinoctial line to the limit of the inhabited world in the south, the long presence of the sun at the zenith makes the air hot and the atmosphere thin. Because of this their temperaments become hot and their humors fiery, their color black and their hair woolly. Thus they lack self-control and steadiness of mind and are overcome by fickleness, foolishness, and ignorance. Such are the blacks, who live at the extremity of the land of Ethiopia, the Nubians, the Zanj and the like. . . . [they are the only people] who diverge from this human ‎order and depart from this rational association are some dwellers in the steppes and ‎inhabitants of the deserts and wilderness, such as the rabble of Bujja, the savages of ‎Ghana, the scum of the Zanj, and their like.}}Nasīr al-Dīn al-Tūsī (1201-1274), was a Shia Muslim Scholar and Grand Ayatollah

{{Quote|Nasir al-Din al-Tusi, Tasawwurat (Rawdat al-taslim):|"If (all types of men) are taken, from the first, and one placed after another, like the Negro from Zanzibar, in the Southern-most countries, the Negro does not differ from an animal in anything except the fact that his hands have been lifted from the earth -in no other peculiarity or property - except for what God wished. Many have seen that the ape is more capable of being trained than the Negro, and more intelligent."<ref name="Islamic Racism">[http://www.colorq.org/Articles/article.aspx?d=2002&x=arabviews West Asian views on black Africans during the medieval era]</ref>}}

{{Quote||[The Zanj (African) differ from animals only in that] their two hands are lifted above the ground,... Many have observed that the ape is more teachable and more intelligent than the Zanj.<ref name="Islamic Racism2">[http://www.nathanielturner.com/racismarabandeuropeancompare.htm Comparative Digests Racism Arab and European Compared] - Nathaniel Turner</ref>}}

Shams al-Dīn Muhammad b. Abī Talib al-Dimashqī (1256-1327), Damascene Imam who wrote on many topics.

{{Quote|{{citation|title=Nukhbat al-Dahr fi Ajaib al-Barr wal-Bahr|location=Leipzig|publisher=Harassowitz|editor=A. Mehren|pages=15-17|year=1923}}; translated in {{citation|author=John Hunwick|title=West Africa, Islam, and the Arab World|publisher=Markus Wiener|location=Princeton, NJ|year=2006|page=81}}|The equatorial region is inhabited by communities of blacks who are to be numbered ‎among the savages ‎and beasts. Their complexions and hair are burnt and they are ‎physically and morally deviant. Their ‎brains almost boil from the sun's excessive heat.. . . ‎The human being who dwells there is a crude fellow, with a very black complexion, and ‎burnt hair, unruly, with stinking sweat, ‎and an abnormal constitution, most closely ‎resembling in his moral qualities a savage, or animals.‎}}

Ibn Battuta (1304-1369) Muslim scholar and traveler who wrote about his journeys across the world.

{{Quote|Ibn Battuta in {{citation|title=Corpus of Early Arabic Sources for West African History|publisher=Cambridge University Press|year=1981|editor1=J.F.P. Hopkins|editor2=Nehemia Levtzion|page=298}}|‎[Writing about West Africans‎:] When I saw it [their reception gift] I laughed, and was long astonished at their feeble ‎‎intellect and their respect for mean things.‎}}Ibn Khaldun (1332–1406) was, among other things, an Islamic jurist, Islamic lawyer, Islamic scholar, Islamic theologian, and hafiz

{{Quote|Ibn Khaldun, Muqaddimah, 14th century|"Therefore, the Negro nation are, as a rule, submissive to slavery, because [Negroes] have little [that is essentially] human and have attributes that are quite similar to those of dumb animals, as we have stated."<ref name="Islamic Racism"></ref>}}

{{Quote|Ibn Khaldun, Muqaddimah|"beyond [known peoples of black West Africa] to the south there is no civilization in the proper sense. There are only humans who are closer to dumb animals than to rational beings. They live in thickets and caves, and eat herbs and unprepared grain. They frequently eat each other. They cannot be considered human beings."<ref name="Islamic Racism"></ref>}}

al-Ibshihi (1388–1446), Egyptian scholar who wrote an encyclopedia covering Islamic law, theology, mysticism, and some other topics.{{Quote|{{citation|url=https://app.turath.io/book/23802|page=328|author=Shihab al-Din al-Ibshihi|title=al-Mustatraf fi Kul Fan Mustatraf|publisher=al-Maktaba al-Shamila}}; translated in {{citation|title=Race and Slavery in the Middle East: A Historical Enquiry|author=Bernard Lewis|ISBN=978-0-19-506283-0|publisher=Oxford University Press|year=1990|pages=92-99|chapter=Image and Stereotype}}|Is there anything more vile than black slaves, of less good and more evil than they'? As for ‎the mulatto, if ‎you show kindness to one of them all your life and in every way, he will not ‎be grateful; and it will be as if ‎you had done nothing for him. The better you treat him, the ‎more insolent he will he; the worse you treat ‎him, the more humble and submissive. I have ‎tried this many times, and how well the poet says: ‘If you honor the honorable you possess ‎him / If you honor the ignoble, he will be insolent.’ It is said that when the [black] slave is ‎sated, he fornicates, when he is hungry, he steals. My grandfather ‎on my mother's side ‎used to say: The worst use of money is bringing up slaves, and mulattoes are even ‎worse ‎and wickeder than Zanj, for the mulatto does not know his father, while the Zanji often ‎knows both ‎parents. It is said of the mulatto that he is like a mule, because he is a mongrel. ‎‎. . . Do not trust a mulatto, ‎for there is rarely any good in him‎}}

==Race and tribe in early Islam==

===Race===
The following quotes a Abd al-Hamid (d. 750, known as Abd al-Hamid "al-Katib" or Abd al-Hamid "The Scribe"), who was the scribe and was writing on behalf of the final Umayyad caliph, Marwan II (r. 744-750)
{{Quote|Recorded by al-Jahshiyari (d. 942), a prominent Abbasid bureaucrat and scholar, in his ''Kitab al-wuzara wa'l-kuttab'' (or ''Book of Viziers and Scribes''). Translated and quoted in: {{citation|editor=Bernard Lewis|publisher=Oxford University Press|year=1987|title=Islam from the Prophet Muhammad to the Capture of Constantinople|page=197|ISBN=9780195050875|url=https://global.oup.com/ushe/product/islam-9780195050875?cc=us&lang=en&}}|A governor presented Marwan with a black slave. He said to 'Abd al-Hamid, "Write to him and disparage what he has done" 'Abd al-Hamid wrote to the governor, "Had you found a worse color than black and a smaller number than one, you would have sent that." This is adapted from the saying of a Bedouin who was asked what children he had, and replied, "Little and bad." When asked what he meant, he replied, "Not less than one, not worse than a daughter."}}

==Historians on race and tribe in Islam==
Dr. Michael Penn is Teresa Hihn Moore Professor of Religious Studies at Stanford University and is a specialist in early Islamic history.
{{Quote|{{citation|title=Envisioning Islam - Syriac Christians and the Early Muslim World|year=2015|publisher=University of Pennsylvania Press|page=59|ISBN=978-0-8122-4722-0|author=Michael Penn}}|Contrary to many present-day stereotypes of early Islam, throughout much of the seventh and early eighth centuries, admission into the ''umma'' was reserved exclusively for Arabs. Religious conversion was predicated on ethnic conversion. For a non-Arab to become Muslim, that individual first had to gain membership in an Arab tribe by becoming the ''mawlā'' (client) of an Arab sponsor. From a seventh-century Islamic perspective, ethnicity and religion were not independent variables. All Muslims were Arabs, and ideally all Arabs were Muslims.}}

==See also==

*[[Race and Tribe in Islam]]
*[[:Category:Race|Category:Race]]
{{Hub5|Muhammad - Primary Sources|Muhammad (Primary Sources)|Muhammad (Primary Sources)}}

==Reference==
{{reflist}}

[[Category:QHS]]
[[Category:Race]]
[[Category:Slavery]]
[[ar:القرآن_والحديث_والعلماء:_العنصرية]]

Qur'an, Hadith and Scholars:Rape of Slaves, Prisoners, and Wives

2026-05-16T20:04:27Z

Asmith: updating page score

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{{QuranHadithScholarsIndex}}

Rape, or az-[[zina]] bil jabr (الزنا بالجبر), is a crime under Islamic law, and the perpetrator is subject to the [[w:hudud|hudud]], that is, capital punishments such as lashing and execution. The Islamic understanding of rape, though, traditionally has some marked differences from the understanding of rape present in modern codes of law. "Maa malakat aymaanakum"ما ملكت أيمانكم" or "what your right hand possess", that is, [[Slavery in Islamic Law|slaves]], did not have the right to refuse the sexual advances of their owners, and likewise for women taken and distributed as booty for victorious Muslim warriors (after a short waiting period to confirm they were not pregrant). Wives, similarly, are obliged to accept the sexual advances of their husbands except in certain circumstances such as menstruation or fasting (see [[Rape in Islamic Law]]). As such, the concept of rape was not recognised in [[Islamic law]] for slaves and wives. Rape of another man's slave was treated as property damage for which compensation to her owner was due, and the rapist would receive the [[w:hadd|hadd]] penalty for illegal intercourse. It is a historical fact that sex slavery/concubinage [[Slavery in Islamic Law|occurred on a massive scale]] from the beginnings of Islam almost until the present day. Mainly due to pressure from colonial powers, during the 19th and 20th centuries slavery was abolished across the Muslim world (though persists illegally in a few places such as Mauritania) and is considered no longer permissable in the modern context by most Islamic scholars. In many Muslim majority countries marital rape is also now illegal, though is not recognised as a crime in others (especially in the Arab world), which is true also of some non-Muslim countries.
{{Main|Rape in Islamic Law|Slavery in Islamic Law}}

==Qur'an==

{{Quote|{{Quran-range|23|5|6|}}|And they who guard their private parts Except from their wives or those their right hands possess, for indeed, they will not be blamed -}}

{{Quote|{{Quran-range|70|29|30}}|And those who guard their private parts Except from their wives or those their right hands possess, for indeed, they are not to be blamed -}}

{{Quote|{{Quran-range|33|50|52}}|'''O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand possesses from what Allah has returned to you [of captives]''' and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful

You, [O Muhammad], may put aside whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated - there is no blame upon you [in returning her]. That is more suitable that they should be content and not grieve and that they should be satisfied with what you have given them - all of them. And Allah knows what is in your hearts. And ever is Allah Knowing and Forbearing.

Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, '''except what your right hand possesses.''' And ever is Allah, over all things, an Observer.}}

{{Quote|{{Quran|4|24}}|'''And [also prohibited to you are all] married women except those your right hands possess.''' [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise."}}

{{Quote|{{Quran|4|25}}|And whoever among you cannot [find] the means to marry free, believing women, '''then [he may marry] from those whom your right hands possess of believing slave girls.''' And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.}}

{{Quote|{{Quran|4|3}}|And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, '''then [marry only] one or those your right hand possesses.''' That is more suitable that you may not incline [to injustice].}}

{{Quote|{{Quran-range|2|222|223}}|And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."
'''Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish''' and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers.}}

==Hadith==
===Raping War Captives and Slaves===
====Concubines====
{{Quote|{{Al Nasai||2|12|1126}} (graded sahih)|It was narrated that Aishah said:
"I noticed that the Messenger of Allah (ﷺ) was missing and '''I thought he had gone to visit one of his concubines''', so I looked for him and found him prostrating and saying: 'Rabbighfirli ma asrartu wa ma a'lant (O Allah, forgive me for what (sin) I have concealed and what I have done openly).'"}}

{{Quote|{{Al Nasai|26|4|36|3411}} (graded sahih by Dar-us-Salam)|It was narrated from Anas, that '''the Messenger of Allah had a female slave with whom he had intercourse,''' but 'Aishah and Hafsah would not leave him alone until he said that she was forbidden for him. Then Allah, the Mighty and Sublime, revealed:

"O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.' until the end of the Verse.}}

{{Quote|{{Muslim||1439a|reference}}|Jabir (Allah be pleased with him) reported that a man came to Allah's Messenger (may peace be upon him) and said: '''I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise 'azl, if you so like''', but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said:I told you what was decreed for her would come to her.}}

====Captives from Banu Al-Mustaliq====
Juwairiya was a captive who Muhammad immediately freed and married, according to tradition.
{{Quote|{{Bukhari|||2541|darussalam}}|Narrated Ibn Aun: I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; '''the Prophet got Juwairiya on that day.''' Nafi said that Ibn 'Umar had told him the above narration and that Ibn 'Umar was in that army.}}

{{Quote|{{Muslim||1438a|reference}}|"Abu Sirma said to Abu Sa'id al Khadri (Allah he pleased with him): 0 Abu Sa'id, did you hear Allah's Messenger (may peace be upon him) mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger (may peace be upon him) on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, '''(but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl''' (Interruptus Coitus - Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Mes- senger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born."}}

{{Quote|{{Bukhari|||6603|darussalam}}|Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, "O Allah's Apostle! We get slave girls from the war captives and we love property; what do you think about coitus interruptus?" Allah's Apostle said, "Do you do that? It is better for you not to do it, for there is no soul which Allah has ordained to come into existence but will be created."}}

{{Quote|{{Bukhari|||2229|darussalam}}|Narrated Abu Said Al-Khudri:

that while he was sitting with Allah's Apostle he said, "O Allah's Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interrupt us?" The Prophet said, "Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.}}

{{Quote|{{Bukhari|||4138|darussalam}}|Narrated Ibn Muhairiz:

I entered the Mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e. coitus interruptus). Abu Said said, "We went out with Allah's Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interrupt us, we said, 'How can we do coitus interruptus before asking Allah's Apostle who is present among us?" We asked (him) about it and he said, 'It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist."}}

====Captives from the Battle of Hunain====
{{Quote|{{Muslim||1456a|reference}}|Abu Sa'id al-Khudri (Allah her pleased with him) reported that at the Battle of Hanain Allah's Messenger (may peace be upon him) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger (may peace te upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (iv. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).}}

{{Quote|{{Muslim||1456b|reference}} and {{Muslim||1456d|reference}}|Abu Sa'id al-Khudri (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him) sent a small army. The rest of the hadith is the same except this that he said: Except what your right hands possessout of them are lawful for you; and he did not mention" when their 'idda period comes to an end". This hadith has been reported on the authority of AbuSa'id (al-Khudri) (Allah be pleased with him) through another chain of transmitters and the words are: They took captives (women) on the day of Autas who had their husbands. They were afraid (to have sexual intercourse with them) when this verse was revealed:" And women already married except those whom you right hands posses" (iv. 24)}}

{{Quote|{{Abu Dawud||2155|darussalam}}|"Abu Sa’id al-Khudri said: The Apostle of Allah (may peace be upon him) sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah (may peace be upon him) were reluctant to have intercourse with the female captives because of their pagan husbands. So Allah, the Exalted, sent down the Qur’anic verse: “And all married women (are forbidden) unto you save those (captives) whom your right hands possess.” That is to say, they are lawful for them when they complete their waiting period."}}

{{Quote|{{Abu Dawud||2158|darussalam}}; see also {{Abu Dawud||2159|darussalam}}|Narrated Ruwayfi' ibn Thabit al-Ansari: Should I tell you what I heard the Apostle of Allah (peace be upon him) say on the day of Hunayn: It is not lawful for a man who believes in Allah and the last day to water what another has sown with his water (meaning intercourse with women who are pregnant); '''it is not lawful for a man who believes in Allah and the Last Day to have intercourse with a captive woman till she is free from a menstrual course;''' and it is not lawful for a man who believes in Allah and the Last Day to sell spoil till it is divided.}}

====Miscellaneous====
This hadith concerns Ali taking a short cut in violation of the war booty distribution system (Khumus). A commonly cited hadith about Umar punishing Dhiraar for having sexual intercourse with a slave girl and remarks from the scholar Shafi'i about when "a man acquires by force a slave-girl" are also in fact about such violations, not a general prohibition on intercourse with slaves by their owners.

{{Quote|{{Bukhari|||4350|darussalam}}|Narrated Buraida: The Prophet (ﷺ) sent `Ali to Khalid to bring the Khumus (of the booty) and I hated `Ali, and `Ali had taken a bath (after a sexual act with a slave-girl from the Khumus). I said to Khalid, "Don't you see this (i.e. `Ali)?" When we reached the Prophet (ﷺ) I mentioned that to him. He said, "O Buraida! Do you hate `Ali?" I said, "Yes." He said, "Do you hate him, for he deserves more than that from the Khumlus."}}

===Punishments for Raping Slaves (Owned by Someone Else)===

The below hadith concerns slaves owned by someone other than the rapist; in the case of such a rape, reparations are due to the owner in the form of a replacement slave or the amount by which the slave's value has been depreciated. The authenticity of hadiths concerning this incident are graded da'if (weak) by al-Albani, while Dar-us-Salam grade them hasan (good).

{{Quote|{{Al Nasai|26|4|26|3365}}|It was narrated that Salamah bin Al-Muhabbaq said: "The Prophet passed judgment concerning a man who had intercourse with his wife's slave woman: 'If he forced her, then she is free, and he has to give her mistress a similar slave as a replacement; if she obeyed him in that, then she belongs to him, and he has to give her mistress a similar slave as a replacement.'"}}

The same hadith is found in {{Abu Dawud||4460|darussalam}}.

In another version of the incident, the rapist of his wife's slave is to be punished by stoning.

{{Quote|{{Al Nasai|26|4|26|3362}}|It was narrated from An-Nu'man bin Bashir that the Prophet said, concerning a man who had intercourse with his wife's slave woman: "If she let him do that, I will flog him with one hundred stripes , and if she did not let him, I will stone him (to death)."}}

The same hadith in found in {{Abu Dawud||4459|darussalam}}.

Additionally, Malik in his Muwatta is reported as commenting:

{{Quote|{{Muwatta|36||14}}|Malik related to me from Ibn Shihab that Abd al-Malik ibn Marwan gave a judgment that the rapist had to pay the raped woman her bride-price ([[Mahr (Marital Price)|mahr]]). Yahya said that he heard Malik say, "What is done in our community about the man who rapes a woman, virgin or non-virgin, if she is free, is that he must pay the bride-price of the like of her. If she is a slave, he must pay what he has diminished of her worth. The hadd-punishment in such cases is applied to the rapist, and there is no punishment applied to the raped woman. If the rapist is a slave, that is against his master unless he wishes to surrender him.}}

The mention of paying the depreciation in her value implies that as with the other hadiths, this concerns only slaves owned by someone else rather than by the rapist.

===Punishment for Rape of a Free Woman===
{{Quote|{{al Tirmidhi|15|3|15|1454}}|Narrated 'Alqamah bin Wa'il Al-Kindi:
From his father: "A women went out during the time of the Prophet (ﷺ) to go to Salat, but she was caught by a man and he had relations with her, so she screamed and he left. Then a man came across her and she said: 'That man has done this and that to me', then she came across a group of Emigrants (Muhajirin) and she said: 'That man did this and that to me.' They went to get the man she thought had relations with her, and they brought him to her. She said: 'Yes, that's him.' So they brought him to the Messenger of Allah (ﷺ), and when he ordered that he be stoned, the man who had relations with her, said: 'O Messenger of Allah, I am the one who had relations with her.' So he said to her: 'Go, for Allah has forgiven you.' Then he said some nice words to the man (who was brought). And he said to the man who had relations with her: 'Stone him.' Then he said: 'He has repented a repentance that, if the inhabitants of Al-Madinah had repented with, it would have been accepted from them.'"
}}

==Scholars==

===Classical Views===

{{Quote|1=[http://tafsir.com/default.asp?sid=4&tid=10797 The Prohibition of Taking Two Sisters as Rival Wives (Qur'an 4:24)] Tafsir Ibn Kathir|2= ''Also (forbidden are) women already married, except those whom your right hands possess.'' The Ayah means, you are prohibited from marrying women who are already married, ''except those whom your right hands possess'', except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed, ''Also (forbidden are) women already married, except those whom your right hands possess''. Consequently, we had sexual relations with these women." This is the wording collected by At-Tirmidhi An-Nasa'i, Ibn Jarir and Muslim in his Sahih.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24] Tafsir al-Jalalayn|2= And, forbidden to you are, wedded women, those with spouses, that you should marry them before they have left their spouses, be they Muslim free women or not; save what your right hands own, of captured [slave] girls, whom you may have sexual intercourse with, even if they should have spouses among the enemy camp, but only after they have been absolved of the possibility of pregnancy [after the completion of one menstrual cycle]...}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24] Tafsir 'Ibn Abbas|2=
And all married women (are forbidden unto you save those (captives) whom your right hands possess of captives, even if they have husbands in the Abode of War, after ascertaining that they are not pregnant, by waiting for the lapse of one period of menstruation....}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24] Tafsir al-Wahidi |2=''And all married women (are forbidden unto you) save those (captives) whom your right hands possess…'' [4:24]. Muhammad ibn ‘Abd al-Rahman al-Bunani informed us through Abu Sa‘id al-Khudri who said: “We had captured female prisoners of war on the day of Awtas and because they were already married we disliked having any physical relationship with them. Then we asked the Prophet, Allah bless him and give him peace, about them. And the verse, ''And all married women (are forbidden unto you) save those (captives) whom your right hands possess'', was then revealed, '''as a result of which we consider it lawful to have a physical relationship with them”.''' Ahmad ibn Muhammad ibn Ahmad ibn al-Harith informed us through ‘Abd Allah ibn Muhammad ibn Ja‘far through Abu Yahya through Sahl ibn ‘Uthman through ‘Abd al-Rahim through Ash‘ath ibn Sawwar through ‘Uthman al-Batti through Abu’l-Khalil through Abu Sa‘id who said: “When the Messenger of Allah, Allah bless him and give him peace, captured the people of Awtas as prisoners of war we said: ‘O Prophet of Allah! How can we possibly have physical relationships with women whose lineage and husband we know very well?’ And so this verse was revealed: ''And all married women (are forbidden unto you) save those (captives) whom your right hands possess''”. Abu Bakr Muhammad ibn Ibrahim al-Farisi informed us through Muhammad ibn ‘Isa ibn ‘Amrawayh through Ibrahim ibn Muhammad ibn Sufyan through Muslim ibn al-Hajjaj through ‘Ubayd Allah ibn ‘Umar al-Qawariri through Yazid ibn Zuray‘through Sa‘id ibn Abi ‘Arubah through Qatadah through Abu Salih Abu Khalil through Abu ‘Alqamah al-Hashimi through Abu Sa‘id al-Khudri who reported that on the day of Hunayn the Messenger of Allah, Allah bless him and give him peace, sent an army to Awtas. This army met the enemy in a battle, defeated them and captured many female prisoners from them. But some of the Companions of the Messenger, Allah bless him and give him peace, were uncomfortable about having physical relations with these prisoners because they had husbands who were idolaters, and so Allah, exalted is He, revealed about this: ''And all married women (are forbidden unto you) save those (captives) whom your right hands possess''.}}

{{Quote|[http://www.bysiness.co.uk/Classical_Other/hedaya.htm The Hidaya (ref. 11, p. 141)] Sheikh Burhanuddin Abi Al Hasan Ali Marghinani|But not if she be refractory.—If a wife be disobedient or refractory and go abroad without her husband’s consent, she is not entitled to any support from him, until she return and make submission, because the rejection of the matrimonial restraint in this instance originates with her; but when she returns home, she is then subject to it, for which reason she again becomes entitled to her support as before. It is otherwise where a woman, residing in the house of her husband, refuses to admit him to the conjugal embrace, as she is entitled to maintenance, notwithstanding her opposition, because being then in his power, he may, if he please, enjoy her by force.}}

{{Quote|The Hidaya p.599. Archived at [https://archive.org/details/TheHedayaCommentaryOnIslamicLawsByShyakhBurhanuddinAbuBakrAlMarghinani]|A man may view his wife or his slave in any part.—It is lawful for a man to look at his slave girl in any part, provided he be not related him within the prohibited degrees; and also at his wife in any part, even in the pudenda, if he pleases; because the Prophet said, “shut your eyes from all excepting your wives and female slaves.” Nevertheless, it is most becoming that a husband and wife should neither of them look at the genital parts of the other, as the Prophet gas said, “when ye copulate with women of your own tribe, you must conceal as much s possible; and be not then naked, as that savours too much of the custom of asses.” }}

{{Quote|The Hidaya p.600. Archived at [https://archive.org/details/TheHedayaCommentaryOnIslamicLawsByShyakhBurhanuddinAbuBakrAlMarghinani]|'''A man may gratify his passion with his female slave in whatever way he pleases- It is lawful for a man to perform the act of Azil (i.e. coitus interruptus) with his female slave without her consent,''' whereas he cannot lawfully do so by his wife unless with her permission. –The reason of this is that the Prophet has forbidden the act of Azil with a free woman without her consent but has permitted it to a master in the case of his female slave. Besides, carnal connexion is the right of a free woman for the gratifying of her passion, and the propagation of children (whence it is that a wife is at liberty to reject a husband who is an eunuch or impotent); whereas a slave possesses no such right.—A man, therefore, is not at liberty to injure the right of his wife, whereas a master is absolute with respect to his slave. If, also, a man should marry the female slave of another, he must not perform the act of Azil with her without the consent of her master. }}

===Modern Views===
Khaled Abou al-Fadl is a prominent reformist scholar who has summarised his understanding of modern Islamic views on slavery:

{{Quote|Khaled Abou al-Fadl, ''The Great Theft: Wrestling Islam from the Extremists''<ref name="alFadl">Khaled Abou al-Fadl, ''The Great Theft: Wrestling Islam from the Extremists'', HarperOne, 2009, p. 255</ref>|Consider, for example, the recent truly ominous and disturbing development by one of the highest-ranking puritan jurists. Shaykh Saleh al-Fawzan, a Saudi jurist, issued a ''fatwa'' (a legal opinion) in which he claimed that not only is slavery lawful in Islam, but that it ought to be legalized in Saudi Arabia. Al-Fawzan went further in accusing Muslim scholars who condemned and outlawed slavery of being ignorant and infidels. This ''fatwa'' is particularly disturbing and dangerous because it effectively legitimates the trafficking in and sexual exploitation of so-called domestic workers in the Gulf region and especially Saudi Arabia. 
The position of slavery had been resolved for most of the twentieth century: slavery was condsidered unlawful and immoral, and all Muslim countries without exception had made the practice illegal. Importantly, most Muslim scholars had reached the reasonable conclusion that slavery is inconsistent with Qur'anic morality and the ethical objectives of the Islamic faith. In short, the prohibition of slavery was considered a closed matter.}}

The IslamQA website presents views from a Saudi based, traditionalist perspective:

{{Quote|1=[http://www.islam-qa.com/en/ref/33597 Husband forcing his wife to have intercourse] Islam Q&A, Fatwa No. 33597|2=''Question:'' Is it permissible for a man to force his wife or slave to have intercourse if she refuses?.

''Answer:'' Praise be to Allaah.

The woman does not have the right to refuse her husband, rather she must respond to his request every time he calls her, so long as that will not harm her or keep her from doing an obligatory duty.

Al-Bukhaari (3237) and Muslim (1436) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a man calls his wife to his bed and she refuses, and he spends the night angry with her, the angels curse her until morning.”

If she refuses with no excuse, she is disobeying and is being defiant (nushooz), and he is no longer obliged to spend on her and clothe her.

The husband should admonish her and remind her of the punishment of Allaah, and forsake her in her bed. He also has the right to hit her, in a manner that does not cause injury. Allaah says (interpretation of the meaning):

“As to those women on whose part you see ill-conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful); but if they return to obedience, seek not against them means (of annoyance). Surely, Allaah is Ever Most High, Most Great”

[al-Nisa’ 4:34]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked what a husband should do if his wife refuses him when he asks for intimacy.

He replied:

It is not permissible for her to rebel against him or to withhold herself from him, rather if she refuses him and persists in doing so, he may hit her in a manner that does not cause injury, and she is not entitled to spending or a share of his time [in the case of plural marriage].” Majmoo’ al-Fataawa, 32/279.

And he was asked about a man who has a wife who is rebellious and refuses intimacy – does she forfeit the right to maintenance and clothing, and what should she do?

He replied:

She forfeits her right to maintenance and clothing if she does not let him be intimate with her. He has the right to hit her if she persists in being defiant. It is not permissible for her to refuse intimacy if he asks for that, rather she is disobeying Allaah and His Messenger (by refusing). In al-Saheeh it says: “If a man calls his wife to his bed and she refuses, the One Who is in heaven will be angry with her until morning comes.”

From Majmoo’ al-Fataawa, 32/278. The hadeeth was narrated by Muslim, 1736.

So the wife should be admonished first, and warned against defiance (nushooz) and of the anger of Allaah and the curse of the angels. If she does not respond, then the husband should forsake her in her bed, and if she does not respond to that, then he may hit her in a manner that does not cause injury. If none of these steps are effective, then he may stop spending on her maintenance and clothing, and he has the right to divorce her or to allow her to separate from him by khula’ in return for some financial settlement, such as giving up the mahr.

Similarly a slave woman does not have the right to refuse her master’s requests unless she has a valid excuse. If she does that she is being disobedient and he has the right to discipline her in whatever manner he thinks is appropriate and is allowed in sharee’ah.

And Allaah knows best.}}

{{Quote|1=[{{Reference archive|1=http://www.islamqa.com/en/ref/10382|2=2011-06-13}} Ruling on having intercourse with a slave woman when one has a wife] Islam Q&A, Fatwa No. 10382, November 24, 2005|2=''Question:'' Could you please clarify for me something that has been troubling me for a while. This concerns the right of a man to have sexual relations with slave girls. Is this so? If it is then is the man allowed to have relations with her as well his wife/wives. Also, is it true that a man can have sexual relations with any number of slave girls and with their own wife/wives also? I have read that Hazrat Ali had 17 slave girls and Hazrat Umar also had many. Surely if a man were allowed this freedom then this could lead to neglecting the wife's needs. Could you also tell clarify wether the wife has got any say in this matter.

''Answer:'' Praise be to Allaah.

Islam allows a man to have intercourse with his slave woman, whether he has a wife or wives or he is not married.

A slave woman with whom a man has intercourse is known as a sariyyah (concubine) from the word sirr, which means marriage.

This is indicated by the Qur’aan and Sunnah, and this was done by the Prophets. Ibraaheem (peace be upon him) took Haajar as a concubine and she bore him Ismaa’eel (may peace be upon them all).

Our Prophet (peace and blessings of Allaah be upon him) also did that, as did the Sahaabah, the righteous and the scholars. The scholars are unanimously agreed on that and it is not permissible for anyone to regard it as haraam or to forbid it. Whoever regards that as haraam is a sinner who is going against the consensus of the scholars.

Allaah says (interpretation of the meaning):

“And if you fear that you shall not be able to deal justly with the orphan girls then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (slaves) that your right hands possess. That is nearer to prevent you from doing injustice”

[al-Nisa’ 4:3]
What is meant by “or (slaves) that your right hands possess” is slave women whom you own.

And Allaah says (interpretation of the meaning):

“O Prophet (Muhammad)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal‑money given by the husband to his wife at the time of marriage), and those (slaves) whom your right hand possesses — whom Allaah has given to you, and the daughters of your ‘Amm (paternal uncles) and the daughters of your ‘Ammaat (paternal aunts) and the daughters of your Khaal (maternal uncles) and the daughters of your Khaalaat (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her a privilege for you only, not for the (rest of) the believers. Indeed We know what We have enjoined upon them about their wives and those (slaves) whom their right hands possess, in order that there should be no difficulty on you. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:50]

“And those who guard their chastity (i.e. private parts from illegal sexual acts).

Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.

But whosoever seeks beyond that, then it is those who are trespassers”
[al-Ma’aarij 70:29-31]

Al-Tabari said:

Allaah says, “And those who guard their chastity” i.e., protect their private parts from doing everything that Allaah has forbidden, but they are not to blame if they do not guard their chastity from their wives or from the female slaves whom their rights hands possess.

Tafseer al-Tabari, 29/84

Ibn Katheer said:

Taking a concubine as well as a wife is permissible according to the law of Ibraaheem (peace be upon him). Ibraaheem did that with Haajar, when he took her as a concubine when he was married to Saarah.

Tafseer Ibn Katheer, 1/383

And Ibn Katheer also said:

The phrase “and those (slaves) whom your right hand possesses — whom Allaah has given to you” [al-Ahzaab 33:50] means, it is permissible for you take concubines from among those whom you seized as war booty. He took possession of Safiyyah and Juwayriyah and he freed them and married them; he took possession of Rayhaanah bint Sham’oon al-Nadariyyah and Maariyah al-Qibtiyyah, the mother of his son Ibraaheem (peace be upon them both), and they were among his concubines, may Allaah be pleased with them both.

Tafseer Ibn Katheer, 3/500

The scholars are unanimously agreed that it is permissible.

Ibn Qudaamah said:

There is no dispute (among the scholars) that it is permissible to take concubines and to have intercourse with one's slave woman, because Allaah says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts from illegal sexual acts).

Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.”

[al-Ma’aarij 70:29-30]

Maariyah al-Qibtiyyah was the umm walad (a slave woman who bore her master a child) of the Prophet (peace and blessings of Allaah be upon him), and she was the mother of Ibraaheem, the son of the Prophet (peace and blessings of Allaah be upon him), of whom he said, “Her son set her free.” Haajar, the mother of Isma’eel (peace be upon him), was the concubine of Ibraaheem the close friend (khaleel) of the Most Merciful (peace be upon him). ‘Umar ibn al-Khattaab (may Allaah be pleased with him) had a number of slave women who bore him children, to each of whom he left four hundred in his will. ‘Ali (may Allaah be pleased with him) had slave women who bore him children, as did many of the Sahaabah. ‘Ali ibn al-Husayn, al-Qaasim ibn Muhammad and Saalim ibn ‘Abd-Allaah were all born from slave mothers

Al-Mughni, 10/441

Al-Shaafa’i (may Allaah have mercy on him) said:

Allaah says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts from illegal sexual acts).

Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.”

[al-Ma’aarij 70:29-30]

The Book of Allaah indicates that the sexual relationships that are permitted are only of two types, either marriage or those (women slaves) whom one’s right hand possesses.

Al-Umm, 5/43.

The wife has no right to object to her husband owning female slaves or to his having intercourse with them.

And Allaah knows best.}}

{{Quote|[http://www.islam-qa.com/en/ref/20802/Azl Intercourse with a slave woman is not regarded as zina (adultery)] Islam Q&A, Fatwa No. 20802|2=''Question:'' Hadith 3.718 : I saw Abu Said and asked him about coitus interrupts. Abu Said said, "We went with Allah's Apostle, in the Ghazwa of Bani Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah's Apostle (whether it was permissible). He said, "It is better for you not to do so. No soul, (that Allah has) destined to exist, up to the Day of Resurrection, but will definitely come into existence."

Does this mean that the Companions of the Prophet (SAW) didn't commit adultery when they practiced 'azl with the captive girls?.

''Answer:'' Praise be to Allaah.

Firstly:

This hadeeth was narrated by al-Bukhaari (2542) from Ibn Muhayreez who said: I saw Abu Sa’eed (may Allaah be pleased with him) and I asked him. He said: We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) on the campaign of Banu al-Mustaliq, and we captured some prisoners from among the Arabs. We desired women and the period of abstention was hard for us, and we wanted to engage in ‘azl (coitus interruptus). We asked the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said, “There is no point in doing that, for there is no soul which Allaah has decreed should exist until the Day of Resurrection but it will come into existence.”
According to another report, They captured some female prisoners and wanted to be intimate with them without them becoming pregnant. They asked the Prophet (peace and blessings of Allaah be upon him) about ‘azl and he said, “There is no point in doing that, for Allaah has decreed who should be created until the Day of Resurrection.”

This hadeeth was also narrated by Muslim (1438), whose version says: We captured some women of the Arabs and we had been abstinent for a long time; and we wanted to be able to sell them, but we wanted to engage in intimacy with coitus interruptus. We said, “Shall we do that when the Messenger of Allaah (peace and blessings of Allaah be upon him) is among us without asking him about it?” So we asked the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said, “There is no point in doing that, for Allaah has not decreed that any soul should be created until the Day of Resurrection but it will come into existence.”

It may be understood from the hadeeth that those who wanted to engage in ‘azl did so for two reasons: they did not want the women to become pregnant, and they wanted to be able to sell them – if a slave woman got pregnant she could not be sold.

It may also be understood that ‘azl (coitus interruptus) does not change anything. If Allaah decrees that a child should be born, water (semen) will come out before the man realizes it.

Secondly:

Allaah has permitted intimacy with a slave woman if the man owns her. This is not regarded as adultery as suggested in the question. Allaah says, describing the believers (interpretation of the meaning):

“those who guard their chastity (i.e. private parts, from illegal sexual acts)

Except from their wives or (the slaves) that their right hands possess,__ for then, they are free from blame”

[al-Mu’minoon 23:5]

What is meant by “those whom their right hands possess” is slave women or concubines. See also question no. 10382, 12562.

Once this is understood, it should be noted that what is suggested in the question, that this was zina, never occurred to the Sahaabah (may Allaah be pleased with them). What they were asking about was the ruling on practicing ‘azl with the slave women whom they had acquired in the course of jihad.

Moreover ‘azl may be done with a concubine or with a wife, if she agrees to that. See question no. 11885.

And Allaah knows best.}}

{{Quote|1=Dr Aamir Liaqat Hussain, Pakistan's minister of state for religious affairs|2=[It is] un-Islamic to stop husbands from having sex with their wives even if they were doing so without their consent.<ref>[http://www.dailytimes.com.pk/default.asp?page=2006\08\26\story_26-8-2006_pg1_7 No, it is unIslamic to stop husbands: Aamir] - Daily Times, August 26, 2006. Copy available at [http://www.freerepublic.com/focus/f-news/1690398/posts]</ref>}}

{{Quote|1=Malaysia's Perak state mufti Harussani Zakaria|2=A husband has the right to be intimate with his wife and the wife must obey. If the wife refuses, then the rule of 'nusyuz' (disobedient) applies and the husband is not required to provide financial assistance to her.<ref>[http://www.aegis.com/news/afp/2004/AF040874.html Row erupts in Malaysia over marital rape] - Agence France-Presse, August 23, 2004</ref>}}

{{Quote|[[Video: Shaykh al-Huwayni: "When I want a sex slave, I just go to the market and choose the woman I like and purchase her"|"When I want a sex slave, I just go to the market and choose the woman I like and purchase her"]] Shaykh Abu-Ishaq al-Huwayni, al-Hikma TV, May 22, 2011|It is clear that offensive jihad, which I was talking about in that interview, that its purpose is to call people to Islam, and it is not permissible for anyone to hide the divine guidance from the people, under any name. They rejected Islam and the jizya, that's it. The Prophet (PBUH) said: "If they refuse, then seek Allah's aid and fight them." If fighting occurs, there is going to be a winner and a loser. If the army of the Muslims is victorious, it will take spoils. Taking spoils is a fixed ruling in the Qur'an. Allah permitted it at the day of the Battle of Badr, as it is (recorded) in Surat al-Anfal. Allah Almighty said: "And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things" [Qur'an 8:41].

This (position) on spoils is clear. There is also the saying in the two Sahihs [Sahih al-Bukhari and Sahih Muslim] from Abi-Hurayra, the first of which is, "One among the prophets (PBUH) raided..." In the other hadith from Yush'a bin Nun, the Prophet (PBUH) said, "When Allah saw our weakness, he made it permissible for us," meaning spoils. The Prophet (PBUH) said, "Spoils were not permitted for any masters besides you." Allah Almighty forbade (the taking of) spoils for all nations before us. He permitted it on the day of the Battle of Badr, as agreed to by all scholars. Not a single Muslim scholar has a problem with this.

'Spoils' refers to what? It refers to people and wealth. The people are those who are taken prisoner. I want to say that it is not at all permissible to take prisoners from among Muslims, even if they are heretics, because the rule for Muslims is that they are free, and not prisoners. Jihad, as I stated in the beginning, is between Muslims and non-Muslims, from among the infidels. But if two Muslims fought each other, like from Iraq and Iran for example; if Iraq invaded Iran to occupy it, it would not be permissible for an Iraqi man to take a Shi'ite woman captive, because she is Muslim, even though she's a heretic. Likewise if Iran invaded Iraq, it would not be permissible for one of their men to take a Muslim woman captive, because she is free.

Therefore jihad is only between Muslims and infidels. That between Muslims and Muslims is called oppression, or fighting: "If two parties among the believers fall into a quarrel..." [Qur'an 49:9]. They are called 'believers,' and this name is not taken from them, even though they are fighting. "If one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses..." Here they are called transgressors, but the name of believers is still not taken away from them. In the verse directly following this one, Allah Almighty says: "The believers are but a single brotherhood..." They were brothers, even though a party of them transgressed against the other, and some of them fought each other. But the name of believers was not taken from them.

Do you understand what I'm saying? Spoils, slaves, and prisoners are only to be taken in war between Muslims and infidels. Muslims in the past conquered, invaded, and took over countries. This is agreed to by all scholars--there is no disagreement on this from any of them, from the smallest to the largest, on the issue of taking spoils and prisoners. The prisoners and spoils are distributed among the fighters, which includes men, women, children, wealth, and so on.

When a slave market is erected, which is a market in which are sold slaves and sex-slaves, which are called in the Qur'an by the name milk al-yamin, "that which your right hands possess" [Qur'an 4:24]. This is a verse from the Qur'an which is still in force, and has not been abrogated. The milk al-yamin are the sex-slaves. You go to the market, look at the sex-slave, and buy her. She becomes like your wife, (but) she doesn't need a (marriage) contract or a divorce like a free woman, nor does she need a wali. All scholars agree on this point--there is no disagreement from any of them.

These are called slaves. The Prophet (PBUH) talked about them in the hadith narrated by al-Bukhari in his Book of Jihad: "Allah is delighted at a people who enter the Garden in chains." Also as narrated by Abu-Dawud: "They are led to the Garden in chains." Naturally, many people might not understand someone being jerked along in chains in order to enter the Garden. This is because all people, even the worst of the unbelievers, say the garden is for them and no others. They run to the Garden without anybody pulling them in chains.

The meaning of the hadith is this: these slaves were in a religion other than Islam. However, when they were conquered, and defeated, and taken prisoner, they came to live in the land of Islam. Then when they witnessed the justice, compassion, and mercy of Islam, they became Muslims. These did not convert to Islam except in the chains of war. If they had not been chained, bound, and had their freedom taken from them, they would not have converted to Islam. Therefore this hadith is referring to these slaves.

I am very shocked and surprised at those who say that we permit slavery. We don't call people to become slaves. In fact, there are vows to free the necks (i.e. slaves). The same Islam which permits us to take slaves, also urges us to free their necks. . . . 
When I want a sex slave, I just go to the market and choose the woman I like and purchase her. I choose the man I like, one with strong muscles, or if I want a boy to work in the house, and so forth. I choose one, and pay him a wage. I employ him in a variety of different tasks, then I sell him afterwards. Now, the country that I entered and took captive its men and women--does it not also have money, gold, and silver? Is that not money? When I say that jihad--offensive jihad--with the well-known conditions that I already mentioned from the hadith of the Prophet (PBUH), from the hadith of Burayda in Sahih Muslim, the coffers of the Muslims were full. Would someone who is pious and intelligent--would he say that this is a type of poverty? Or that it is a type of wealth? No--this will fill the coffers of the Muslims with riches and wealth, but as we said, with the recognized conditions.}}

{{Quote|{{cite web quotebox|url= http://www.islam.tc/ask-imam/view.php?q=10896|title= Recently I saw a question on the status of women taken as prisoners during Jihad|publisher= Ask-Imam.com|author= Mufti Ebrahim Desai|date= |series=Fatwa No. 10896|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fweb.archive.org%2Fweb%2F20071213134624%2Fhttp%3A%2F%2Fwww.islam.tc%2Fask-imam%2Fview.php%3Fq%3D10896&date=2015-02-20|deadurl=yes}}|In the "Jihads" (Islamic wars) that took place, women were also, at times, taken as prisoners of war by the Muslim warriors. These women captives used to be distributed as part of the booty among the soldiers, after their return to Islamic territory. Each soldier was then entitled to have relations ONLY with the slave girl over whom he was given the RIGHT OF OWNERSHIP and NOT with those slave girls that were not in his possession. This RIGHT OF OWNERSHIP was given to him by the "Ameerul-Mu'mineen" (Head of the Islamic state.) Due to this right of ownership, it became lawful for the owner of a slave girl to have intercourse with her.

It may, superficially, appear distasteful to copulate with a woman who is not a man's legal wife, but once Shariah makes something lawful, we have to accept it as lawful, whether it appeals to our taste, or not; and whether we know its underlying wisdom or not. It is necessary for a Muslim to be acquainted with the laws of Shariah, but it is not necessary for him to delve into each law in order to find the underlying wisdom of these laws because knowledge of the wisdom of some of the laws may be beyond his puny comprehension. Allah Ta'ala has said in the Holy
Quraan: "Wa maa ooteetum min al-ilm illaa qaleelan" which means, more or less, that, "You have been given a very small portion of knowledge". Hence, if a person fails to comprehend the underlying wisdom of any law of Shariah, he cannot regard it as a fault of Shariah (Allah forbid), on the contrary, it is the fault of his own perception and lack of understanding, because no law of Shariah is contradictory to wisdom.

Nevertheless, the wisdom underlying the permission granted by Shariah to copulate with a slave woman is as follows: The LEGAL possession that a Muslim receives over a slave woman from the "Ameerul-Mu'mineen" (the Islamic Head of State) gives him legal credence to have coition with the slave woman in his possession, just as the marriage ceremony gives him legal credence to have coition with his wife. In other words, this LEGAL POSSESSION is, in effect, a SUBSTITUTE of the MARRIAGE CEREMONY. A free woman cannot be 'possessed', bought or sold like other possessions; therefore Shariah instituted a 'marriage ceremony' in which affirmation and consent takes place, which gives a man the right to copulate with her. On the other hand, a slave girl can be possessed and even bought and sold, thus, this right of possession, substituting as a marriage ceremony, entitles the owner to copulate with her. A similar example can be found in the slaughtering of animals; that after a formal slaughtering process, in which the words, "Bismillahi Allahu Akbar" are recited, goats, cows, etc.; become "Halaal" and lawful for consumption, whereas fish becomes "Halaal" merely through 'possession' which substitutes for the slaughtering.

In other words, just as legal possession of a fish that has been fished out of the water, makes it Halaal for human consumption without the initiation of a formal slaughtering process; similarly legal possession of a slave woman made her Halaal for the purpose of coition with her owner without the initiation of a formal marriage ceremony.}}

{{Quote|1=[http://www.al-islam.org/quran/process.asp?tArabic=on&tAliCommentary=on&Sura=4&SavedSura=1&fAya=24&tAya=24&searchText=&arabicdisplay=windows Qur'an 4:24] Pooya/M.A. Ali|2=
"Save those whom your right hands own" signifies "such married women as shall come in your possession as prisoners of war". Such women, when not taken back on payment of ransom or through negotiation, are lawful as wives, even though their previous marriage has not been formally dissolved, provided the infidel woman becomes a Muslim.}}

{{Quote|{{cite web quotebox|url= http://www.islam.tc/cgi-bin/askimam/ask.pl?q=14421&act=view|title= What is a slave girls in islam?|publisher= Ask-Imam.com|author= Mufti Ebrahim Desai|date= |series=Fatwa No. 14421|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20101027002420%2Fhttp%3A%2F%2Fwww.islam.tc%2Fcgi-bin%2Faskimam%2Fask.pl%3Fq%3D14421%26act%3Dview&date=2015-02-20|deadurl=yes}}|One question that still remains is whether slavery still legally prevails anywhere in the Islamic world and whether it can be successfully implemented in this age…. Firstly, the prisoners have to be captured in 'Jihaad' in the true sense of the word.….. According to Islamic Law, captive female prisoners are also part and parcel of the booty. One fifth of the booty has to be first distributed to the needy, orphans, etc. The remaining four-fifths should then be distributed among the soldiers who participated in the war. The distribution can only take effect after the booty is brought into Islamic territory. The Ameerul-Mu'mineen (Head of the Islamic State) remains the guardian of the female prisoners until he allocates them to the soldiers. Only after a soldier has been allotted a slave girl, and made the owner of her, will she become his lawful possession. After she spends a period called 'Istibraa', which is the elapse of one menstrual period, it becomes permissible for her owner to have relations with her.}}

{{Quote|1=[http://www.islamicstudies.info/tafheem.php?sura=4&verse=23&to=25 Qur'an 4:24] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=
That is, those women who become prisoners of war, while their unbelieving husbands are left behind in the War Zone, are not unlawful because their marriage ties are broken by the fact that they have come from the War Zone into the Islamic Zone. It is lawful to marry such women, and it is also lawful for those, in whose possession they are, to have sexual relations with them. There is, however, a difference of opinion as to whether such a woman is lawful, if her husband is also taken a prisoner along with her. Imam Abu Hanifah and those of his way of thinking are of the opinion that the marriage tie of such a pair would remain intact but Imam Malik and Shafi 'i, are of the opinion that it would also break.}}

{{Quote|1=[http://www.webcitation.org/61CTgEdhT A daughter accusing her father of sexual abuse] Islamweb, Fatwa No. 156817, May 18, 2011|2=''Question:'' A 14 yr old girl has accused her father of sexually abuse since the age of 9 and also of rape. The mother of the girl says the father has admitted the abuse but not the rape. The father is now flatly denying that anything happened and says the mother has misunderstood what he said. The girl is still adamant that it all took place and by the way the man is on bail. How would this be dealt with according to Islamic law?

''Answer:'' All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger.

It is an abominable sin that a father sexually abuses his daughter and it is even more abominable if he rapes her. If he does so with any girl, it is strictly forbidden, let alone him doing so with his own daughter.

However, it is not permissible to accuse the father of rape without evidence. Indeed, the Sharee’ah put some special conditions for proving Zina (fornication or adultery) that are not required in case of other crimes. The crime of Zina is not confirmed except if the fornicator admits it, or with the testimony of four trustworthy men, while the testimony of women is not accepted.

Hence, the statement of this girl or the statement of her mother in itself does not Islamically prove anything against the father, especially that the latter denies it.

Therefore, if this daughter has no evidence to prove that her accusations are true, she should not have claimed that she was raped by her father and she should not have taken him to the court. But if what she says is true, then she has the right to ask for protection from him even by taking him to the court so that he would not continue committing this evil or practice more sinful acts with her. In this case, she would claim his dissoluteness and her fear of his evil so that she will be kept apart from him.

Allaah Knows best.}}

==See Also==

*[[Rape in Islamic Law]]
*[[Qur'an, Hadith and Scholars:Violence Against Women|Violence Against Women]]

==References==
{{reflist}}

[[Category:QHS]]
[[Category:Women]]
[[Category:Shariah (Islamic Law)]]
[[Category:Honor violence]]
[[Category:Marriage]]
[[Category:Sex]]
[[Category:Jihad]]
[[Category:Slavery]]

Qur'an, Hadith and Scholars:Music

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The Qur'an itself has little to say on the subject of music, though verses below are cited which Islamic scholars generally interpret as referring to the practice. The hadith, though, is very explicit that both making music with instruments and singing is specifically haram. Islamic scholars have, though, made exceptions for the nasheed, a type of religious Islamic song which feature only men's voices in a cappella along with a single instrument, the daf, a type of tamborine with the sound of a drum. This exception, though, appears nowhere in the original scriptures, which simply condemn all forms of singing and music making. Historically and today, a wide range of views exist as to the permissability of music, sometimes arguing that the relevant hadiths are unreliable. Some argue that specific types of instruments are permissable, others that all types are allowed if the music is for halal purposes. Many Sufi orders use music as a form of worship and music commonly plays a role in public religious celebrations in Shi'a Islam.

==Qur'an==

===Surah 17:63-64===

{{Quote|{{Quran-range|17|63|64}}|[Allah] said, "Go, for whoever of them follows you, indeed Hell will be the recompense of you - an ample recompense. And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them." But Satan does not promise them except delusion.
}}

===Surah 31:6===

{{Quote|{{Quran|31|6}}|But there are, among men, '''those who purchase idle tales''', without knowledge (or meaning), to mislead (men) from the Path of Allah and throw ridicule (on the Path): for such there will be a Humiliating Penalty.}}

===Surah 53:59-61===

{{Quote|{{Quran-range|53|59|61}}|Do ye then wonder at this recital? And will ye laugh and not weep,- '''Wasting your time in vanities'''?}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|||949|darussalam}}| Narrated Aisha: Allah's Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "'''Musical instruments of Satan near the Prophet (p.b.u.h) ?'''" Allah's Apostle (p.b.u.h) turned his face towards him and said, "'''Leave them'''." When Abu Bakr became inattentive, I signalled to those girls to go out and they left. '''It was the day of 'Id''', and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, "Carry on! O Bani Arfida," till I got tired. The Prophet (p.b.u.h) asked me, "Are you satisfied (Is that sufficient for you)?" I replied in the affirmative and he told me to leave. }}

{{Quote|{{Bukhari|||952|darussalam}}|Narrated Aisha: Abu Bakr came to my house while '''two small Ansari girls were singing''' beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, "'''Musical instruments of Satan in the house of Allah's Apostle !'''" It happened on the 'Id day and Allah's Apostle said, "O Abu Bakr! There is an 'Id for every nation and '''this is our 'Id'''."}}

{{Quote|{{Bukhari|||987|darussalam}}|Narrated 'Urwa on the authority of 'Aisha: On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, "Leave them, '''for these days are the days of 'Id and the days of Mina'''." 'Aisha further said, "Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and ('Umar) scolded them. The Prophet said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'."}}

{{Quote|{{Bukhari|||3931|darussalam}}| Narrated Aisha: That once Abu Bakr came to her on the day of 'Id-ul-Fitr or 'Id ul Adha while the Prophet was with her and there were '''two girl singers with her, singing songs''' of the Ansar about the day of Buath. Abu Bakr said twice. "'''Musical instrument of Satan!'''" But the Prophet said, "Leave them Abu Bakr, for every nation has an 'Id (i.e. festival) and '''this day is our 'Id'''."}}

{{Quote|1={{Bukhari|||5590|darussalam}}|2=Narrated Abu 'Amir or Abu Malik Al-Ash'ari: that he heard the Prophet saying, "'''From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful'''. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' '''Allah will destroy them''' during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."}}

===Sahih Muslim===

{{Quote|{{Muslim||892e|reference}}| 'A'isha reported: The Messenger of Allah (way peace be upon him) came (in my apartment) while there were '''two girls with me singing''' the song of the Battle of Bu'ath. He lay down on the bed and turned away his face. Then came Abu Bakr and he scolded me and said: '''Oh! this musical instrument of the devil in the house of the Messenger of Allah (may peace be upon him)!''' The Messenger of Allah (may peace be upon him) turned towards him and said: Leave them alone. And when he (the Holy Prophet) became unattentive, I hinted them and they went out, and '''it was the day of 'Id''' and negroes were playing with shields and spears. (I do not remember) whether I asked the Messenger of Allah (may peace be upon him) or whether he said to me if I desired to see (that sport). I said: Yes. I stood behind him with his face parallel to my face, and he said: O Banu Arfada, be busy (in your sports) till I was satiated. He said (to me): Is that enough? I said: Yes. Upon this he asked me to go.}}

{{Quote|{{Muslim||2113a|reference}}|Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Angels do not accompany the travellers who have with them a dog and a bell.}}

{{Quote|{{Muslim||2114|reference}}|Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The bell is the musical instrument of the Satan.}}

===Abu Dawud===

{{Quote|{{Abu Dawud||2554|darussalam}}|Narrated Umm Habibah:

The Prophet (peace be upon him) said: The angels do not go with a travelling company in which there is a bell.}}

{{Quote|{{Abu Dawud||4230|darussalam}}|Narrated Umar ibn al-Khattab:

Ibn az-Zubayr told that a woman client of theirs took az-Zubayr's daughter to Umar ibn al-Khattab wearing bells on her legs. Umar cut them off and said that he had heard the Apostle of Allah (peace be upon him) say: There is a devil along with each bell.}}

===Al Tirmidhi===

{{Quote|Al-Tirmidhi, No. 2212|Anas reported that the Prophet said: In this Ummah there will be punishments of earthquakes, showers of stones and deformity; that will be when the people drink khamr, listen to female singers and play musical instruments.}}

==Scholars==

===Classical Views===

====Fiqh====

{{Quote|[https://web.archive.org/web/20110612154809/http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller|MUSICAL INSTRUMENTS

'''r40.1''' (Ibn Hajar Haytami:) As for the condemnation of musical instruments, flutes, strings, and the like by the Truthful and Trustworthy (Allah bless him and give him peace), who

"does not speak from personal caprice: it is nothing besides a revelation inspired" (Koran 53:3-4),

let those who refuse to obey him beware lest calamity strike them, or a painful torment. The Prophet (Allah bless him and give him peace) said:

(1) "Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affair of the pre-Islamic period of ignorance."

(2) "On the Day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress."

(3) "Song makes hypocrisy grow in the heart as water does herbage."

(4) "This Community will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones." Someone asked, "When will this be, O Messenger of Allah?" and he said, "When songstresses and musical instruments appear and wine is held to be lawful."

(5) "There will be peoples of my Community who will hold fornication, silk, wine, and musical instruments to be lawful ...."

All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful (Kaff al-ra'a' 'an muharramat al-lahw wa al-sama' (y49), 2.269-70).

'''r40.2''' (Nawawi:) It is unlawful to use musical instruments—such as those which drinkers are known for, like the mandolin, lute, cymbals, and flute—or to listen to them. It is permissible to play the tambourine at weddings, circumcisions, and other times, even if it has bells on its sides. Beating the kuba, a long drum with a narrow middle, is unlawful (Mughni al-muhtaj ila ma'rifa ma'ani alfaz al-Minhaj (y73), 4.429-30).

SINGING UNACCOMPANIED BY MUSICAL INSTRUMENTS

'''r40.3''' (Ibn Hajar Haytami:) As for listening to singing that is not accompanied by instruments, one should know that singing or listening to singing is offensive except under the circumstances to be mentioned in what follows. Some scholars hold that singing is sunna at weddings and the like, and of our Imams, Ghazali and 'Izz ibn 'Abd al-Salam say that it is sunna if it moves one to a noble state of mind that makes one remember the hereafter. It is clear from this that all poetry which encourages good deeds, wisdom, noble qualities, abstinence from this-worldly things, or similar pious traits such as urging one to obey Allah, follow the sunna, or shun disobedience, is sunna to write, sing, or listen to, as more than one of our Imams have stated is obvious, since using a means to do good is itself doing good (Kaff al-ra'a' 'an muharramat al-lahw wa al-sama' (y49), 2.273).}}

{{Quote|[http://bewley.virtualave.net/RisGeneral.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani] A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''40.27. Things one should not listen to'''

''It is not lawful for you to deliberately listen to all of a falsehood nor to take pleasure in listening to the words of a woman who is not lawful for you nor to listen to musicians and singers.''

:[ Falsehood is like backbiting or action like listening to musical instruments and their sound.
::[Hash: According to Ibn 'Umar, listening to it is not haram.]

It is not lawful for you enjoy the speech of a woman with whom you cannot have intercourse, and so it would be permitted to enjoy the words of a wife or slavegirl. It is not permitted to enjoy the voice of a beardless youth. '''It is not lawful to listen to things like lutes and singing'''.]}}

====Tafsir====

{{Quote|Tafsir al-Qurtubi, Vol. 14, pp. 51-52|'''The companions unanimously agreed upon the prohibition of music and song but allowed particular exceptions specified by the authentic sunnah'''. many authentic narrations (aathaar) traced to the various sahaabah bear witness to this. Also, the four Khalifas, the fuqahaa among the saahabah such as Ibin Abaas, Ibin Umar, and Jaabir bin Abdullah as well as the general body of saahabah (may Allah be pleased with them all).}}

{{Quote|1=[{{Reference archive|1=http://www.islam-universe.com/tafsir_ibn_kathir/17.29311.html|2=2011-11-30}} The Story of Adam and Iblis] Tafsir Ibn Kathir|2=''((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all))'' meaning, for your deeds.

''(an ample recompense.)'' Mujahid said, "Sufficient recompense." Qatadah said, "It will be abundant for you and will not be decreased for you."

''(And fool them gradually those whom you can among them with your voice,)'' [Qur'an 17:64] It was said that '''this refers to singing. Mujahid said, "With idle entertainment and singing,'''" meaning, influence them with that.}}

{{Quote|1=[{{Reference archive|1=http://www.islam-universe.com/tafsir_ibn_kathir/31.40580.html|2=2011-11-30}} The Doomed are preoccupied with Idle Talk and They turn away from the Ayat of Allah] Tafsir Ibn Kathir|2=When Allah mentions the blessed -- who are those who are guided by the Book of Allah and benefit from hearing it, as He says:

''(Allah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah)'' (39:23). He connect that with mention of the doomed, those who turn away from the Qur'an and do not benefit from hearing the Words of Allah. Instead, they turn to listening to flutes and singing accompanied by musical instruments. As Ibn Mas`ud commented about the Ayah:

''(And of mankind is he who purchases Lahu Al-Hadith to mislead (men) from the path of Allah)'' [Qur'an 31:6], he said, "'''This -- by Allah -- refers to singing'''."

''(And of mankind is he who purchases Lahw Al-Hadith to mislead (men) from the path of Allah without knowledge,)'' Qatadah said: "By Allah, he may not spend money on it, but his purchasing it means he likes it, and the more misguided he is, the more he likes it and the more he prefers falsehood to the truth and harmful things over beneficial things." It was said that what is meant by the words

''(purchases idle talks)'' '''is buying singing servant girls'''. Ibn Jarir said that it means all speech that hinders people from seeing the signs of Allah and following His path.}}

{{Quote|1=[{{Reference archive|1=http://www.islam-universe.com/tafsir_ibn_kathir/53.51172.html|2=2011-11-30}} A Warning and Exhortation, the Order to prostrate and to be humble] Tafsir Ibn Kathir|2=''(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.)'' Allah the Exalted admonishes the idolators because they hear the Qur'an, yet they turn away from it in heedless play,

''(wonder)'' doubting that it is true.

''(And you laugh)'' in jest and mock at it,

''(and weep not,)'' just as those who believe in it weep,

''(And they fall down on their faces weeping and it increases their humility.)''(17:109) Allah said;

''(While you are Samidun.)'' [Qur'an 53:61] Sufyan Ath-Thawri reported that his father narrated that '''Ibn `Abbas said about Samidun, "Singing; in Yemenite dialect `Ismid for us' means `Sing for us."' `Ikrimah said something similar'''.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=17&tAyahNo=64&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 17 Ayah 64] Tafsir Ibn 'Abbas, trans. Mokrane Guezzou|2=(And excite any of them) make slip any of them (whom thou canst with your voice) with your call; and it is also said that '''this means: with your wind instruments, singing and all other abominable ways''', (and urge) and gather; and it is also said this means: seek against them the help of (your horse) the horses of idolaters (and foot) the foot soldiers of the idolaters (against them, and be a partner in their wealth) unlawful wealth (and children) illegitimate children, (and promise them) that there is no Paradise or hell. (Satan promiseth them only to deceive) he promise them nothing except falsehood.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=31&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 31 Ayah 6] Tafsir Ibn 'Abbas, trans. Mokrane Guezzou|2=(And of mankind) the reference here is to al-Nadr Ibn al-Harith (is he who payeth for mere pastime of discourse) discourse of falsehood, books on legends, on the sun, the stars, mathematics '''and singing'''; it is also said this means: associating partners with Allah, (that he may mislead) by means of it (from Allah's way) from Allah's religion and obedience (without knowledge) or proof, (and maketh it the butt of mockery. For such there is a shameful doom) for these, there is a severe chastisement.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=31&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 31 Ayah 6] Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou|2=(And of mankind is he who payeth for mere pastime of discourse…) [31:6]. Al-Kalbi and Muqatil said: “This verse was revealed about al-Nadr ibn al-Harith. He used to travel to Persia for trade. He bought the events of non-Arabs and related them to the Quraysh, saying: ‘Muhammad relates to you the events of ‘Ad and Thamud, and I relate to you the events of Rustum and Isfindiyar and the Chosroes’. They found his tales more entertaining and they shunned listening to the Qur’an, and so this verse was revealed”. Mujahid said: “'''This verse was revealed about the buying of slave-girls and songstresses'''”. Ahmad ibn Muhammad ibn Ibrahim al-Muqri’ informed us> Muhammad ibn al-Fadl ibn Muhammad ibn Ishaq ibn Khuzaymah> his grandfather> ‘Ali ibn Hujr> Mishma‘ill ibn Milhan al-Ta’i> Muttarih ibn Yazid> ‘Ubayd Allah ibn Zahr> ‘Ali ibn Yazid> al-Qasim> Abu Umamah who reported that the Messenger of Allah, Allah bless him and give him peace, said: “'''It is forbidden to teach songstresses [to sing] or to sell songstresses, and the price gotten from selling them is unlawful. It is about the like of this that this verse was revealed (And of mankind is he who payeth for mere pastime of discourse, that he may mislead from Allah’s way without knowledge…) up to the end of the verse. No man raises his voice to sing except that Allah, exalted is He, sends him two devils, one on each side, who will keep banging with their feet until it is him who keeps quiet'''”. Thuwayr ibn Abi Fakhitah reported from his father that Ibn ‘Abbas said: “'''This verse was revealed about a man who bought a slave-girl who sang''' to him day and night”.}}

===Modern Views===

====Al Munajjid====

{{Quote|1=[{{https://islamqa.info/en/answers/5000/is-music-haram}} Ruling on music, singing and dancing] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 5000|2=Ma’aazif is the plural of mi’zafah, and refers to musical instruments (Fath al-Baari, 10/55), instruments which are played (al-Majmoo’, 11/577). Al-Qurtubi (may Allaah have mercy on him) narrated from al-Jawhari (may Allaah have mercy on him) that ma’aazif means singing. In his Sihaah it says that it means musical instruments. It was also said that it refers to the sound of the instruments. In al-Hawaashi by al-Dimyaati (may Allaah have mercy on him) it says: ma’aazif means drums (dufoof, sing. daff) and other instruments which are struck or beaten (Fath al-Baari, 10/55).

Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said: this means singing. Mujaahid (may Allaah have mercy on him) said: this means playing the drum (tabl). (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said: this aayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said: this includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit. (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said: The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaads from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: I asked Ibn Mas’ood about the aayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqmaan 31:6]. He said: By Allaah, besides Whom there is no other god, this means singing – and he repeated it three times. It was also reported with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said: “Idle talk” is falsehood and singing. Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).

Allaah says (interpretation of the meaning):

“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood. Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas: his infantry is everyone who walks to disobey Allaah. (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)?

And you laugh at it and weep not,

Wasting your (precious) lifetime in pastime and amusements (singing)”

[al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Among my ummah there will certainly be people who permit zinaa, silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said: This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Saa’idi, ‘Imraan ibn Husayn, ‘Abd-Allaah ibn ‘Amr, ‘Abd-Allaah ibn ‘Abbaas, Abu Hurayrah, Abu Umaamah al-Baahili, ‘Aa’ishah Umm al-Mu’mineen, ‘Ali ibn Abi Taalib, Anas ibn Maalik, ‘Abd al-Rahmaan ibn Saabit and al-Ghaazi ibn Rabee’ah. Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Naafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood). Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity.

(al-Mughni, 10/173)

(Even though the hearing referred to in the comments of the two imaams is makrooh, it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

The views of the scholars (imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said: Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa, silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music. (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said: The four madhhabs are agreed that all musical instruments are haraam. (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said: The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: he should try not to hear it if he passes by it or it is in his vicinity. Abu Yoosuf said, concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil). (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: “The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: Among the types of earnings which are haraam by scholarly consensus are ribaa, the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it. (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafa’is, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. (He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: I asked my father about singing. He said: Singing makes hypocrisy grow in the heart; I do not like it. Then he mentioned the words of Maalik: the evildoers (faasiqs) among us do that. (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said: Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173). And he said (may Allaah have mercy on him); If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend. (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said: The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili. (Tafseer al-Qurtubi, 14/56). In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said: the testimony of the singer and the dancer is not to be accepted. I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said: What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity. (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo’, 22/140). And he said: According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113). And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam]. Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said: it is not permissible to pay anything for singing and wailing. This is our view. And he said: musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do. (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

An appropriate exception

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said: But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this.

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said: “Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!” The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said: “Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.” This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth. Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments). The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).

An inappropriate exception

Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):

“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa and it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad. (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said: whoever speaks about something which is not his profession will come up with weird ideas such as these.

Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:

I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray! (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229). Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best. (Fath al-Baari, 2/442-443).

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

Al-Fawzaan (may Allaah preserve him) said: We demand them to show us saheeh isnaads going back to these Sahaabah and Taabi’een, proving what they attribute to them. Then he said: Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said: The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to.

Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said: The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads, they constitute definitive proof that singing and musical instruments are haraam.

All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.

Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.

Al-Shawkaani (may Allaah have mercy on him) said: The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):

“Verily, he used not to believe in Allaah, the Most Great,

And urged not on the feeding of Al‑Miskeen (the poor).”

[al-Haaqqah 69:33-34]

would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).

Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said: This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing. Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said: The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een. (Tafseer al-Qurtubi).

Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak: Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi who witnessed the revelation is a hadeeth with isnaad according to the two Shaykhs (al-Bukhaari and Muslim). Elsewhere in his book, he said: In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible.

Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!

Ibn al-Qayyim (may Allaah have mercy on him) said: How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it? (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing: Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention. (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, So-and-so said, for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord. May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

Summary of a paper entitled al-Darb bi’l-Nawa li man abaaha al-Ma’aazif li’l-Hawa by Shaykh Sa’d al-Deen ibn Muhammad al-Kibbi.

For more information, please see:

Al-I’laam bi Naqd Kitaab al-Halaal wa’l-Haraam, by Shaykh al-‘Allaamah Saalih ibn Fawzaan al-Fawzaan

Al-Samaa’ by Shaykh al-Islam Ibn al-Qayyim

Tahreem Aalaat al-Tarab, by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him)}}

====Al Kawthari====

{{Quote|1=[https://web.archive.org/web/20130515144829/http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1786 Music and Singing: A Detailed Fatwa] Shaykh Muhammad ibn Adam al-Kawthari, SunniPath, Question ID:1786|2=The worst case scenario in the event of being inflicted with a disease is when the one involved refuses to believe that he has been inflicted with that disease. The way this phenomenon is accepted and recognised in diseases and illnesses that affect the physical body, it is also true with regards to spiritual diseases and ailments.

When a person commits a sin (may Allah save us all) believing that a sin is being committed and feels regret and remorse in the heart, then this is far better then committing the sin and believing it to be lawful (halal). In the former situation, only one sin is being committed, and it is very likely that the individual may repent out of the remorse felt in the heart. In the latter case, however, in addition to the sin being committed, there is the greater sin of trying to justify it. Normally, such an individual does not receive the guidance to repent from his sin. (May Allah save us all, Ameen).

Music and Singing?

The case with music and unlawful singing is the same. It has been decisively prohibited in Shariah, as the evidences mentioned further along will show. Yet there are individuals that are not ready to believe that it is Haram.

In the modern era, music has spread to such an extent that nobody is free from it. Individuals are confronted with situations where they are forced to listen to music. It is played nearly in all department stores and supermarkets. If you sit in a taxi, make a phone call or even walk down the street, you will not be saved from this evil. Young Muslims drive around in their cars with the music fully blasted. The increasing popularity of music, which is prevalent in our society, poses a great threat to the Muslims.

Music is a direct ploy of the Non-Muslims. One of the main causes for the decline of the Muslims is their involvement in useless entertainment. Today we see that Muslims are involved, and at the forefront perhaps, of many immoralities and evils. The spiritual power which once was the trait of a Muslim is nowhere to be seen. One of the main reasons for this is music and useless entertainment.

Harms and effects of music

We should be aware that nothing has been prohibited by the Almighty Creator except that which is harmful to the Muslims and the society as a whole. There are great harms and ill-effects of music.

Islam totally forbids adultery and also those things that lead to it. Allah Most High says:

“And do not come near to adultery, for it is a shameful deed and an evil, opening the road (to other evils)” (al-Isra, 32).

Islam does not only prohibit adultery and fornication, but also those things that may lead to it. This is the reason why the Qur’an orders Muslim men and Women to lower their gazes. It prohibits one from being alone with someone from the opposite sex (khalwa). Informal interaction with the opposite sex has also been made unlawful.

This is also one of the main reasons for the prohibition of music, as it effects one’s emotions, creates arousal, passion and excitement, and also leads to various physiological changes in the person. It is a psychological proven fact that two things are instrumental in arousing the human sexual desire, one being the voice of a female (for males) and the other music.

This is the reason why Allah Most High says:

“O wives of the prophet! You are not like other women, if you are god-fearing. So do not be soft in speech. Lest in whose heart is disease should be moved with desire.” (Surah al-Ahzab, v. 32).

Thus, Islam forbids listening to the female voice with lust and desire. The great Hanafi Jurist, Ibn Abidin (Allah have mercy on him) states:

“It is permissible for women to converse with non-Mahram men at the time of need (and visa versa, m). However, what is not permissible is that they stretch, soften and raise their voice in a melodious way” (Radd al-Muhtar, V.1, P. 406).

Similarly, it is also unlawful for women to listen to the voice of non-Mahram men with lust and desire. One of the great western thinkers said: “the voice is one of the quickest ways that make a woman fall in love with a man. This is the reason why many women adore singers”.

The Messenger of Allah (Allah bless him & give him peace) was also wary of this fact when he said to the Companion Bara ibn Malik: “O Bara! Let not the women here your voice” (Kanz al-Ummal, 7/322). The same has also been reported from the Companion Anjasha (Allah be pleased with him).

Physical Effect of Music

Experiments carried out by doctors and researchers confirm that music is such that it does not only affect the brain, but each and every organ of the body. There is a close relationship between music and bodily movements.

It is also proved that music affects one’s emotions, increases arousal in terms of alertness and excitement and also leads to various psychological changes in the person. In a psychological experiment, it was found that listening to moderate type of music increased one’s normal heart beat, whilst listening to rock music the heart beat increased even further, yet people claim that music has no effect.

In conclusion, music and the instruments used for singing are a cause for arousing the sexual desire of an individual. It could lead a person to adultery and fornication. Therefore, Islam takes the preventive measure rather than suffer the consequences. This is also one of the principles of Islamic Jurisprudence, namely ‘blocking the means’ (sadd al-dhara'i). This is based on the idea of preventing an evil before it actually materializes, and is taken from the heart of the guidance of the Qur’an and Sunnah that, “Preventing harm is given precedence even to achieving possible benefits.”

Becoming Heedless of Allah

One of the harms of music is that it distracts one from his Creator. It serves as a temporary means of pleasure and satisfaction, which makes one forget who he really is and why he was created. This is the reason why musical instruments are known in the Arabic language as ‘malaahi’ meaning instruments that prevent one from the remembrance of Allah Almighty.

Human has been created for a noble purpose. Allah Most High says:

“I have created jinn and humans only that they serve (worship) me” (Surah al-Dhariyat, 56).

Music and temporary entertainments sink the human in physical pleasures and prevent him/her from true spiritual gains. In conclusion, music has a great role to play in preventing a human from realising the purpose of creation.

Un-Islamic Values

Another harm of music is that it instills the ideologies of the Non-Muslims in the heart and mind. The messages of today’s music follow a general theme of love, fornication, drugs and freedom.

We find that the whole world is obsessed with the Kufr idea of unrestrained freedom, i.e. freedom of speech and movement, etc… This idea of freedom, “it’s my life, I’ll do what I want” is a predominant theme of music today. It is used as a means of drilling western ideologies into the hearts and minds, which are totally contrary to Islamic values and teachings.

The Difference Between Legal Wisdom and Legal Reasons

The above are just some of the harms and evil effects of music. One must remember here that these are the wisdoms for the prohibition of music and not the reason (illah). The Shariah ruling is based upon the reason, and not the wisdom. In other words if the harms for the prohibition of music is taken care of, it does not make music permissible.

An example for this is that the wisdom behind the prohibition of wine and alcohol is that it creates enmity and hatred between people and it hinders one from the remembrance of Allah. The reason, however, is that it is an intoxicating substance. Now, if one was to say that wine will be Halal for me, as I will lock myself up after drinking wine, thus no destruction will be caused. Any sane person will conclude that he is wrong, as wine is Haram whether you cause any destruction and damage to others or not. The reason being, that the cause for the prohibition of wine is that it intoxicates you, regardless of whether the wisdom is present or not.

The same is with music. If one is saved from the abovementioned harms, even then music will still remain Haram. It can not be held lawful even if one is saved from its harms. This is a well established principle in the science of Usul al-Fiqh.

Ruling on musical instruments and unlawful singing

In the light of the evidences that will be mentioned later, the following are unlawful in Shariah:

a) Musical instruments that are exclusively designed for entertainment and dancing, and create charm, pleasure and bliss on their own (even without the singing), such as the drum, violin, guitar, fiddle, flute, lute, mandolin, harmonium, piano, string, etc… are impermissible to use under any circumstance.

There is a consensus of the whole Ummah on this. Since the first century, the Companions (sahaba), their followers (tabi’een), jurists (fuqaha) and the scholars have been generally unanimous on this ruling.

b) Singing that is a cause for a sin is also unlawful with the consensus of all the scholars, such as songs that prevent one from the obligatory (fard & wajib).

c) Any singing that is accompanied by other sins, such as songs that consist of unlawful, immoral, and sexual themes, or it is sang by non-Mahram women, etc will also be unlawful. This ruling is also with the consensus of all the scholars.

Evidences

There are numerous evidences in the Qur’an and Sunnah which support this view. We will attempt to look at a few:

1) Allah Most High says:

“And there are among men, those that purchase idle tales, to mislead (men) from the path of Allah and throw ridicule. For such there will be a humiliating punishment” (Surah Luqman, V. 6).

The great Companion Abd Allah ibn Mas’ud (Allah be pleased with him) states in the explanation of the word “idle tales”:

“By Allah its meaning is music” (Sunan al-Bayhaqi, 1/223 & authenticated by al-Hakim in his Mustadrak, 2/411).

Imam Ibn Abi Shayba related with his own transmission that He (Ibn Mas’ud) said:

“I swear By Him besides whom there is no God that it refers to singing” (132/5).

The great Companion and exegete of the Qur’an, Abd Allah ibn Abbas (Allah be pleased with him) states:

“The meaning of the word is music, singing and the like” (Sunan al-Bayhaqi, 1/221& Musannaf Ibn abi Shayba, 132/5).

He also stated:

“Music and the purchase of female singers” (Musannaf Ibn Abi Shayba, 132/5).

Hasan al-Basri (Allah be pleased with him) said:

“This verse was revealed in relation to singing and musical instruments” (Tafsir ibn Kathir, 3/442)

The same explanation has also been narrated from Mujahid, Ikrima, Ibrahim Nakha’i, Mak’hul and others (Allah be pleased with them all).

The above verse of the Qur’an, along with the statements regarding its meaning is clear in the prohibition of music. It also serves as a severe warning for those who are involved in the trade of music in any way, shape or form, as Allah warned them of “Humiliating punishment”.

As for those that say, the verse refers to things that prevent one from the remembrance of Allah and not music, do not contradict the aforementioned explanation. The interpretation of the verse with “things that prevent one from the remembrance of Allah” is a more general interpretation which includes music and song, as one of the foremost things that stop you from the remembrance of Allah is music. This is the reason why the majority of the exegetes of the Qur’an have interpreted the verse with music only, or with all those acts that prevent one from the truth with music being at the forefront.

2) Allah Most High says whilst describing the attributes of the servants of the Most Compassionate (ibad al-Rahman):

“Those who witness no falsehood, and if they pass by futility, they pass by it with honourable avoidance” (Surah al-Furqan, V. 72).

Imam Abu Bakr al-Jassas relates from Sayyiduna Imam Abu Hanifah (Allah be pleased with him) that the meaning of “falsehood (zur)” is music & song, (Ahkam al-Qur’an, 3/428).

3) Allah Most High said to Shaytan:

“Lead to destruction those whom you can among them with your (seductive) voice” (Surah al-Isra, V.64).

One of the great exegete, Mujahid (Allah have mercy on him) interpreted the word “voice (sawt)” by music, singing, dancing and idle things. (Ruh al-Ma’ani, 15/111).

Imam Suyuti (Allah have mercy on him) quoted Mujahid as saying: “Voice (in this verse) is singing and flute” (al-Iklil fi istinbat al-tanzil, 1444).

Another exegete, Dahhak (Allah have mercy on him) also interpreted the word “Sawt” with flutes. (Qurtubi, al-Jami` li Ahkam al-Qur’an, 10/288).

Here also, a general interpretation can be given, as indeed some commentators of the Qur ' an have done, but this, as mentioned earlier, does not contradict the meaning given by Mujahid and Dahhak, as it is included in the more broad and general meaning.

Guidance of the Messenger of Allah
(Allah bless him & give him peace)

The are many Ahadith of the blessed Messenger of Allah (Allah bless him & give him peace) which prohibit music and the usage of musical instruments to the extent that some scholars have gathered approximately forty Ahadith, of which the chain of transmission of some is sound (sahih), some good (hasan) and some weak (da’if). We will only mention a few here:

1) Sayyiduna Abu Malik al-Ash’ari (Allah be pleased with him) reports that he heard the Messenger of Allah (Allah bless him & give him peace) say: “There will appear people in my Ummah, who will hold adultery, silk, alcohol and musical instruments to be lawful” (Sahih al-Bukhari)

2) Abu Malik al-Ash’ari (Allah be pleased with him) narrates a similar type of Hadith, but a different wording. He reports that the Messenger of Allah (Allah bless him & give him peace) said: “Soon there will be people from my Ummah who will consume alcohol, they will change its name (by regarding it permissible. m), on there heads will be instruments of music and singing. Allah will make the ground swallow them up, and turn them into monkeys and swine” (Sahih Ibn Hibban & Sunan Ibn Majah, with a sound chain of narration).

In the above two narrations, the word ma`azif is used. The scholars of the Arabic language are unanimous on the fact that it refers to musical instruments (Ibn Manzur, Lisan al-Arab, V.9, P.189).

The prohibition of musical instruments is clear in the two narrations. The first Hadith (recorded in Sahih al-Bukhari) mentions that certain people from the Ummah of the Messenger of Allah (Allah bless him & give peace) will try to justify the permissibility of using musical instruments, along with adultery, silk and alcohol, despite these things being unlawful (haram) in Shariah.

Moreover, by mentioning music with the likes of adultery and alcohol just shows how severe the sin is. The one who attempts to permit music is similar to the one who permits alcohol or adultery.

The second Hadith describes the fate of such people in that the ground will be ordered to swallow them and they will be turned into monkeys and swine (may Allah save us all). The warning is specific to those that will hold music, alcohol, silk and adultery to be permissible. It is something that should be of concern for those who try and justify any of these things.

Also, to say that music will only be unlawful if it is in combination with alcohol, adultery and silk is incorrect. If this was the case, then why is it that the exception is only for music from the four things? The same could also be said for adultery, alcohol and silk. One may then even justify that alcohol and adultery is also permissible unless if they are consumed in combination with the other things!

Thus the above two narrations of the beloved of Allah (Allah bless him & give him peace) are clear proof on the impermissibility of music and songs.

3) Imran ibn Husain (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “This Ummah will experience the swallowing up of some people by the earth, metamorphosis of some into animals, and being rained upon with stones”. A man from amongst the Muslims asked: “O Messenger of Allah! When will this be?” He said: “When female singers and musical instruments appear and alcohol will (commonly) be consumed” (Recorded by Imam Tirmizi, Imam Ibn Majah in their respective Sunan collections, and the wording here is of Sunan Tirmizi).

4) Sayyiduna Ali ibn Talib (Allah be pleased with him) reports that the blessed Messenger of Allah (Allah bless him & give him peace) said: “When my Ummah begin doing fifteen things, they will be inflicted with tribulations, and (from those 15 things He said): “When female singers and musical instruments become common” (Sunan Tirmizi).

5) Na’fi reports that once Abd Allah ibn Umar (Allah be pleased with them both) heard the sound of a Sheppard’s flute. He put his fingers in his ears, turned his mule away from the road and said: “O Nafi’! Can you hear? I (Nafi’) replied with the affirmative. He carried on walking (with his fingers in his ears) until I said: “the sound has ceased” He removed his fingers from his ears, came back on to the road and said: “I saw the Messenger of Allah (Allah bless him & give him peace) doing the same when he heard the flute of the Sheppard” (Recorded by Imam Ahmad in his Musnad and Abu Dawud & Ibn Majah in their Sunans).

6) Abd Allah Ibn Umar (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Verily Allah has forbidden alcohol, gambling, drum and guitar, and every intoxicant is haram” (Musnad Ahmad & Sunan Abu Dawud).

7) Abu Umama (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “Allah Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance” (Musnad Ahmad & Abu Dawud Tayalisi).

8) Abd Allah ibn Mas’ud (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Song makes hypocrisy grow in the heart as water does herbage” (Sunan al-Bayhaqi).

9) Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give peace) said: “On the day of Resurrection, Allah will pour molten lead into the ears of whoever sits listening to a songstress” (Recorded by Ibn Asakir & Ibn al-Misri).

10)Abu Huraira (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said: “Bell is the flute of Shaytan” (Sahih Muslim & Sunan Abu Dawud).

There are many more narrations of the Messenger of Allah (Allah bless him & give peace) in prohibition of musical instruments and unlawful singing. I have merely mentioned a few as an example.

The imam of the Shafi`i school, Imam Ibn Hajr al-Haytami gathered all these Ahadith which approximately total to forty in his excellent work ‘ Kaff al-Ra’a an Muharramat al-Lahw wa al-Sama’ , and then said: “All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful” (2/270).

Statements of the Fuqaha

The great Hanafi jurist al-Kasani states:

“If a singer gathers people around him only to entertain them with his voice, then he will not be considered a upright person (a’dil), even though if he does not consume alcohol, as he will be considered the leader of sinners. If however, he only sings to himself in order to eradicate loneliness, then there is nothing wrong in doing so.

As far as the one who uses musical instruments is concerned, if the instruments themselves are not unlawful, such as the bamboo and tambourine, then there is nothing wrong with that and he will still be considered upright. However, if the instrument is unlawful, such as the lute and the like, then he will not be considered a upright person (to be a witness in the court. m), as these instruments can never be considered lawful” (Bada’i al-Sana’i, 6/269).

It is stated in Khulasat al-Fatawa:

“Listening to the sound of musical instruments is unlawful (haram), as the Messenger of Allah (Allah bless him & give him peace) said: “Listening to songs is a sin” (4/345).

Ibn Humam, the great Hanafi Mujtahid makes a decisive statement in his famous Fath al-Qadir:

“Unlawful (haram) singing is when the theme of the song consists of unlawful things, such as the description of a particular living person’s beauty and features, the virtues of wine that provoke wine-drinking, the details and particulars of family affairs or those songs that mock and ridicule others.

However, songs that are free from such unlawful things and they consist of descriptions of the natural things, such as flowers and streams, etc… will be permissible. Yes, if they are accompanied by musical instruments, then it will be unlawful even if the song is full of advice and wisdom, not because of what the songs consist of, rather due to the musical instruments that are played with it.

And it is stated in the al-Mugni of Ibn Qudamah (Hanbali Madhhab) that musical instruments are of two types:

1) Unlawful, Such as those that are specially designed for entertainment and singing, like the flute and mandolin, etc…

2) Lawful, like the playing of the tambourine (daff) at weddings and other happy occasions” (Ibn Humam, Fath al-Qadir, 6/36).

The same has more or less been mentioned in the other Hanafi works also, such as al-Ikhtiyar, al-Bahr al-Ra’iq, al-Fatawa al-Hindiyya and others.

Imam an-Nawawi, the great Hadith and Shafi’i scholar states:

“It is unlawful to use or listen to musical instruments, such as, those which the drinkers are known for, like the mandolin, lute, cymbals, and flute. It is permissible to play the tambourine (daf) at weddings, circumcisions and other times, even if it has bells on its sides. Beating the Kuba, a long drum with a narrow middle, is also unlawful” (Mugni al-muhtaj, 4/429, & Reliance of the traveller, 775).

There are many other statements of the Fuqaha and scholars such al-Qurtubi, and each of the four Madhhabs, but due to the length of the article, I will suffice with the above.

As for those who hold music to be lawful usually present the Hadith of Sahih al-Bukhari in which two girls were singing in the presence of the Messenger of Allah (Allah bless him & give him peace) and Sayyida A’isha (Allah be pleased with her).

However, the permissibility of music can not be justified with this Hadith. The Hadith expert, Ibn Hajr al-Asqalani has refuted this claim in length in his Fath al-Bari, 2/345).

Firstly, theses young girls were singing without any unlawful musical instruments and secondly, the content of the song was regarding war, thus perfectly lawful. Also, they were not professional singers as the words of the Hadith clearly indicate.

Some try to justify music with the Hadith in which the permissibility of playing the tambourine (daf) is mentioned.

However, as stated in the works of the Fuqaha, to play the tambourine is permissible at weddings, as it is not designed for sole entertainment and pleasure, rather for announcement, etc…

Conclusion

In the light of the above evidences from the Qur’an, sayings of our beloved Messenger of Allah (Allah bless him & give peace) and texts of the various Fuqaha, the following is the decisive ruling with regards to music:

Musical instruments that are solely designed for entertainment are unlawful, with or without singing. However, to play the tambourine (daf) at weddings (and other occasions according to some fuqaha) will be permissible.

As far as the songs are concerned, if they consist of anything that is unlawful or they prevent one from the obligatory duties, then they will be unlawful. However, if they are free from the abovementioned things (and they are not accompanied by instruments), then it will be permissible to sing them.}}

==Shia scholars==
{{Quote|{{cite web|url=http://www.english.shirazi.ir/topics/music |title=Music |publisher= |author=Ayatollah Sayed Sadiq Hussaini al-Shirazi |date= |archiveurl=https://web.archive.org/web/20170703071823/http://www.english.shirazi.ir/topics/music |deadurl=no}}|1. Question: Is music Halaal or Haraam in Islam?

According to the clear hadith from the infallible Imams (AS), '''Music is Haraam. On this basis, the Fatwa (decree) of Ayatollah Imam Muhammad Shirazi is that Music is Haraam. This includes listening to music, playing musical instruments, and buying or selling such instruments. Any kind of music, which would be in the category of being "moving" music, is Haraam. Furthermore, the music that could be categorised as "not moving", but played by the same or similar instruments, is also Haraam. In short, music is Haraam whether or not it could be categorised as "moving". Along the same line, the "music of the human voice", i.e. singing, even without the playing of musical instruments, is also Haraam. This is so, to the extent that even if the Qur'an is recited in a "singing" manner, this action is regarded as Haraam.''' Needles to say, in Islam one is encouraged, according to many hadith, to recite the Qur'an in the "best manner" to the extent that the listener would be touched by it, and that listening to this recitation would create humility in one's heart before Allah (SWT). But this is different from when one is "singing" the Qur'an. It may be asked, "How do we differentiate between the singing of the Qur'an and the recitation or TILAWAH of the Qur'an?" The answer is this is determined by the 'URF which is the "common definition amongst the public" or the "general consensus". If the recitation of the Qur'an is seen as "recitation" and "TILAWAH" then it is Halaal, and if it is seen and regarded as "singing", then that singing of the Qur'an is Haraam. Some may call the sound of sea waves, waterfall, willowing wind, etc. to be music. If this is the case then this kind of "music" is Halaal! Provided that it is not accompanied by the conventional singing or the playing of conventional musical instrument(s).

...

9. Question: What type of listening music is allowed in Islam?

All types of music are Haraam in Islam.}}

==See Also==

{{Hub4|Music|Music}}

==External Links==

*[{{Reference archive|1=http://www.muhammadanism.org/Government/Government_Sharia_Music.htm|2=2011-11-30}} Shari'a Law: Music, Song, and Dance] ''- Muhammadanism.org''
*[{{Reference archive|1=http://muttaqun.com/music.html|2=2011-12-01}} Music According to Quran and Sunnah] ''- Muslim site''

[[Category:QHS]]
[[Category:Art and music]]
[[Category:Shariah (Islamic Law)]]
[[Category:Fiqh (legal theory)]]
[[ar:القرآن_والحديث_والعلماء:_الموسيقى]]

Qur'an, Hadith and Scholars:The Islamic Tradition Itself

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According to the traditional Sunni reckoning, Allah revealed his message to his final messenger, the Prophet [[Muhammad]]. This final revelation, the [[Qur'an]], consists of the literal words of Allah, uttered by him before the existence of all time and space. As such the Qur'an is the unassailable, perfect guide on all matters upon which it speaks, from religion to marriage to the afterlife and everything in between. The Qur'an, though, does not touch upon many matters of religion and life about which Allah cares very much. In addition, much of the Qur'an is (despite its claim to be "clear" and "evident") actually very obscure and inscrutable. In order to explain the Qur'an and to fill in the gaps of what Allah wills for man, the scholars or [[Ulemaa'|Ulama]] rely upon the [[Sunnah]] or tradition of the prophet himself, who was according to their thought [[Uswa Hasana]], the "perfect man" whose conduct in all things is an example for mankind. The traditions of his words and deeds, passed down from his closest companions and family members (the [[Sahabah]]), and eventually put to writing in the 9th, 10th, and 11th centuries, form a corpus of individual recollections called the [[hadith]]. In addition, historians working in the 8th, 9th, and 10th centuries collected historical narratives of the prophets life, which provide both prophetic examples of conduct and explanations of verses in the Qur'an. These histories are called the [[sira]] of the prophet. Together this material is taken to be the prophet's [[Sunnah]] or tradition, and along with the Qur'an it is considered by the authorities of the Sunni Islam to be the perfect, unerring guide to mankind in all matters.

==Qur'an, Hadith and Sunnah==

===Understanding Scripture===

====Abrogation====

{{Quote|{{Quran|2|106}}|None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?}}

{{Quote|{{Quran|13|39}}|Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.}}

{{Quote|{{Quran|16|101}}|And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know.}}

{{Quote|{{Muslim||344|reference}}|The Messenger of Allah (may peace be upon him) abrogated some of his commands by others, '''just as the Qur'an abrogates''' some part with the other.}}

See related: [[Abrogation]]

====The Qur'an is Easy to Understand====

{{Quote|{{Quran|44|58}}|Verily, We have made this (Qur'an) easy, in thy tongue, in order that they may give heed.}}

{{Quote|{{Quran|54|17}}|And '''We have indeed made the Qur'an easy to understand''' and remember: then is there any that will receive admonition?|See also: {{Quran|54|22}}, {{Quran|54|32}}, and {{Quran|54|40}}}}

====Muslims Should Not Incorrectly Interpret Scripture====

Anyone interpreting the verses beyond their obvious meaning is misguided

{{Quote|{{Quran|3|7}}|He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; '''then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and ''seeking to give it (their own) interpretation.''''' but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.}}

===Hadith and Sunnah===

The Sunnah is an integral part of Islam.

====Emulate Muhammad====

{{quote | {{cite quran|3|131|end=132|style=ref}} | Fear the Fire, which is repaired for those who reject Faith: 
And obey Allah and the Messenger; that ye may obtain mercy.}}
{{Quote|{{Quran|4|59}}|O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.}}
{{quote | {{cite quran|4|64|end=66|style=ref}} | And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. 
But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. 
But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.}}

{{Quote|{{Quran|4|69}}|And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!}}

{{Quote|{{Quran|4|80}}|'''He who obeys the Messenger, obeys Allah''': But if any turn away, We have not sent thee to watch over their (evil deeds).}}

{{quote | {{cite quran|4|113|end=115|style=ref}} | But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite. 
There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward. 
And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey's end!}}

{{Quote|{{Quran|5|92}}|Obey Allah and obey the messenger, and beware! But if ye turn away, then know that the duty of Our messenger is only plain conveyance (of the message).}}

{{Quote|{{Quran|8|24}}|O ye who believe! '''Obey Allah, and the messenger when He calleth you to that which quickeneth you''', and know that Allah cometh in between the man and his own heart, and that He it is unto Whom ye will be gathered.}}

{{Quote|{{Quran|8|46}}|And obey Allah and His Messenger; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For Allah is with those who patiently persevere:}}

{{Quote|{{Quran|21|107}}|We sent thee not, but as a Mercy for all creatures.}}

{{Quote|{{Quran|24|53}}|They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes). Say: "Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do."}}

{{Quote|{{Quran|33|21}}|Verily '''in the messenger of Allah ye have a good example for him who looketh unto Allah''' and the Last Day, and remembereth Allah much.}}

{{Quote|{{Quran|33|36}}|It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path.}}

{{Quote|{{Quran|47|33}}|'''O ye who believe! Obey Allah and obey the messenger''', and render not your actions vain.}}

{{Quote|{{Quran|48|10}}|Lo! those who swear allegiance unto thee (Muhammad), swear allegiance only unto Allah. The Hand of Allah is above their hands. So whosoever breaketh his oath, breaketh it only to his soul's hurt; while whosoever keepeth his covenant with Allah, on him will He bestow immense reward.}}

{{Quote|{{Quran|59|7}}|That which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. '''And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it).''' And keep your duty to Allah. Lo! Allah is stern in reprisal.}}

{{Quote|{{Quran|64|12}}|Obey Allah and obey His messenger; but if ye turn away, then the duty of Our messenger is only to convey (the message) plainly.}}

{{Quote|{{Quran|68|4}}|And thou (standest) on an exalted standard of character.}}

====Emulate the Rightly-Guided Caliphs====

{{Quote|[http://www.islamworld.net/docs/nawawi.html#hadith28 Al-Nawawi's Forty Hadith, No. 28]|On the authority of Abu Najih Al-Erbadh bin Sariah, who said :

The messenger of Allah gave us a sermon by which our hearts were filled with fear and tears came to our eyes. We said: "O Messenger of Allah, it is as though this is a farewell sermon, so councel us." He said: "I councel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily he among you who lives [long] will see great controversy, so you must keep to my sunnah and to the sunnah of the rightly-guided Khalifahs - cling to them stubbornly. Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray, and every going astray is in Hell-fire."

related by Abu Dawud and Al-Tirmithi, who said that it was a fine and true Hadith.}}

{{Quote|{{Bukhari|||3469|darussalam}}|Narrated Abu Huraira:

The Prophet said, "Amongst the people preceding you there used to be 'Muhaddithun' (i.e. persons who can guess things that come true later on, as if those persons have been inspired by a divine power), and if there are any such persons amongst my followers, it is 'Umar bin Al-Khattab."}}

{{Quote|al-Waqidi|‘Ali: So what is stopping you from asking ‘Umar to make du’a for you? Do you know, Ibn Qurt, that his du’a is never rejected and always reaches Allah and that Rasulullah said in his regard: "Were there to be another prophet after me it would have been ‘Umar." Is he not that man whose decisions corresponded to that of the Quran until Rasulullah said, "Were punishment to fall from the sky to Earth, none would escape it except ‘Umar bin al-Khattab."

Do you not know that Allah revealed clear verses about him? Is he not ascetic, pious and always engaged in worship? Does he not greatly resemble the prophet Nuh? Should he offer du’a on your behalf it would be answered.<ref>Al-Imam al-Waqidi, The Islamic Conquest of Syria, A Translation of [http://www.answering-islam.org/Shamoun/na_debate.htm Futuhusham: The Inspiring History of the Sahabah’s Conquest of Syria], translated by Mawlana Sulayman al-Kindi [Ta-Ha Publishers Ltd., London 2005], Part 3: Al-Yarmuk, pp. 287-288</ref>}}

====Muslims Must Follow the Sunnah====

{{Quote|{{Quran|4|83}}|When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan.}}

{{Quote|{{Quran|49|14}}|The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful.}}

{{Quote|{{Al Tirmidhi||5|38|2641}}|that the Messenger of Allah (ﷺ) said: "What befell the children of Isra'il will befall my Ummah, step by step, such that if there was one who had intercourse with his mother in the open, then there would be someone from my Ummah who would do that. Indeed the children of Isra'il split into seventy-two sects, and my Ummah will split into seventy-three sects. All of them are in the Fire Except one sect." He said: "And which is it O Messenger of Allah?" He said: "What I am upon and my Companions."}}

{{Quote|{{Abu Dawud||4596|darussalam}}|Narrated Abu Hurayrah (ra): The Prophet (peace be upon him) said: The Jews were split up into seventy-one or seventy-two sects; and the Christians were split up into seventy one or seventy-two sects; and my community will be split up into seventy-three sects.}}

{{Quote|{{Abu Dawud||42|darussalam}}|Narrated Aisha, Ummul Mu'minin: The Prophet (peace be upon him) urinated and Umar was standing behind him with a jug of water. He said: What is this, Umar? He replied: Water for you to perform ablution with. He said: I have not been commanded to perform ablution every time I urinate. If I were to do so, it would become a sunnah.}}

{{Quote|{{Abu Dawud||1798|darussalam}}|Narrated Umar ibn al-Khattab: As-Subayy ibn Ma'bad said: I raised my voice in talbiyah for both of them (i.e. umrah and hajj). Thereupon Umar said: You were guided to the practice (sunnah) of your Prophet (peace be upon him).|See also: {{Abu Dawud||1799|darussalam}}}}

{{Quote|{{Abu Dawud||2885|darussalam}}|Narrated Abdullah ibn Amr ibn al-'As: The Prophet (peace be upon him) said: Knowledge has three categories; anything else is extra; a precise verse, or an established sunnah (practice), or a firm obligatory duty.}}

{{Quote|{{Abu Dawud||3592|darussalam}}|Narrated Mu'adh ibn Jabal: Some companions of Mu'adh ibn Jabal said: When the Apostle of Allah (peace be upon him) intended to send Mu'adh ibn Jabal to the Yemen, he asked: How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance with Allah's Book. He asked: (What will you do) if you do not find any guidance in Allah's Book? He replied: (I shall act) in accordance with the Sunnah of the Apostle of Allah (peace be upon him). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Apostle of Allah (peace be upon him) and in Allah's Book? He replied: I shall do my best to form an opinion and I shall spare no effort. The Apostle of Allah (peace be upon him) then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Apostle of Allah to find something which pleases the Apostle of Allah.}}

{{Quote|{{Abu Dawud||4605|darussalam}}; see also {{Abu Dawud||4604|darussalam}} & {{Abu Dawud||4606|darussalam}}|Narrated AbuRafi': The Prophet (ﷺ) said: Let me not find one of you reclining on his couch when he hears something regarding me which I have commanded or forbidden and saying: We do not know. What we found in Allah's Book we have followed.}}{{Quote|{{Abu Dawud||4612|darussalam}}|Sufyan said (according to one chain), and Abu al-Salit said (according to another chain):

A man wrote to 'Umar b. 'Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the sunnah (practice) of His Prophet (ﷺ) and to abandon the novelties which the innovators introduced after his Sunnah has been established and they were saved from its trouble (i.e. novelty or innovation) ; so stick to Sunnah, for it is for you, if Allah chooses, a protection ; then you should know that any innovation which the people introduced was refuted long before it on the basis of some authority or there was some lesson in it, for the Sunnah was introduced by the people who were conscious of the error, slip, foolishness, and extremism in case of (the sunnah) was opposed. So accept for yourself what the people (in the past) had accepted for themselves, for they had complete knowledge of whatever they were informed, and by penetrating insight they forbade (to do prohibited acts); they had more strength (than us) to disclose the matters (of religion), and they were far better (than us) by virtue of their merits. If right guidance is what you are following, then you outstriped them to it. And if you say whatever the novelty occurred after them was introduced by those who followed the way other then theirs and disliked them. It is they who actually outstripped, and talked about it sufficiently, and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness, and above them there is no place for elaborating things. Some people shortened the matter more than they had done, and thus they turned away (from them), and some people raised the matter more than they had done, and thus they exaggerated. They were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in, and whatever innovation people have introduced are not more manifest and more established than confession of Divine decree. The ignorant people (i.e. the Arabs before Islam) in pre-Islamic times have mentioned it ; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it (i.e. belief in Divine decree). The Messenger of Allah (ﷺ) did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so ? they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur ; what Allah wills will surely happen, and what He does not will will not happen. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).}}

{{Quote|{{Muslim||143a|reference}}|The Messenger of Allah (ﷺ) narrated to us two ahadith. I have seen one (crystallized into reality), and I am waiting for the other. He told us: Trustworthiness descended in the innermost (root) of the hearts of people. Then the Qur'an was revealed and they learnt from the Qur'an and they learnt from the Sunnah. Then he (the Holy Prophet) told us about the removal of trustworthiness. He said: The man would have a wink of sleep and trustworthiness would be taken away from his heart leaving the impression of a faint mark. He would again sleep and trustworthiness would be taken away from his heart leaving an impression of a blister, as if you rolled down an ember on your foot and it was vesicled. He would see a swelling having nothing in it. He (the Holy Prophet) then took up a pebble and rolled it down over his foot and (said): The people would enter into transactions amongst one another and hardly a person would be left who would return (things) entrusted to him. (And there would be so much paucity of honest persons) till it would be said: There in such a such tribe is a trustworthy man. And they would also say about a person: How prudent he is, how broad-minded he is and how intelligent he is, whereas in his heart there would not be faith even to the weight of a mustard seed. I have passed through a time in which I did not care with whom amongst you I entered into a transaction, for if he were a Muslim his faith would compel him to discharge his obligations to me and it he were a Christian or a Jew, the ruler would compel him to discharge his obligations to me. But today I would not enter into a transaction with you except so and so.}}

{{Quote|{{Muslim||155f|reference}}|It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: What would you do when the son of Mary would descend amongst you and would lead you as one amongst you? Ibn Abi Dhi'b on the authority of Abu Huraira narrated: Your leader amongst you. Ibn Abi Dhi'b said: Do you know what the words:" He would lead as one amongst you" mean? I said: Explain these to me. He said: He would lead you according to the Book of your: Lord (hallowed be He and most exalted) and the Sunnah of your Apostle (may peace be upon him).}}

{{Quote|{{Muslim||567a|reference}}|He ('Umar) further said: Allah! I call You witness on these governors of lands, that I sent them to (the peoples of these lands) so that they should administer justice amongst them, teach them their religion and the Sunnah of the Apostle of Allah (may peace be upon him), and distribute amongst them the spoils of war and refer to me that which they find difficult to perform.}}

{{Quote|{{Muslim||1244b|reference}}|Abu Hassan al-A'raj reported that a person from Bani Hujaim said to Ibn 'Abbas (Allah be pleased with them): What is this religious verdict of yours which has engaged the attention of the people or which has become a matter of dispute among them that he who circumambulated the House can be free from Ihram? Thereupon he said: '''That is the Sunnah of your Apostle (may peace be upon him), even though you may not approve of it'''.|See also: {{Muslim||723e|reference}}}}

{{Quote|{{Muslim||1401|reference}}|Anas (Allah be pleased with him) reported that some of the Companions of Allah's Apostle (may peace be upon him) asked his (the Prophet's) wives about the acts that he performed in private. Someone among them (among his Companions) said: I will not marry women; someone among them said: I will not eat meat; and someone among them said: I will not lie down in bed. He (the Holy Prophet) praised Allah and glorified Him, and said: What has happened to these people that they say so and so, whereas I observe prayer and sleep too; I observe fast and suspend observing them; I marry women also? '''And he who turns away from my Sunnah, he has no relation with Me'''}}

{{Quote|{{Muslim||1480n|reference}}|Abu Ishaq reported: I was with al-Aswad b. Yazid sitting in the great mosque, and there was with us al-Sha'bi, and he narrated the narration of Fatima bint Qais (Allah be pleased with her) that Allah's Messenger (may peace be upon him) did not make any provision for lodging and maintenance allowance for her. Al-Aswad caught hold of some pebbles in his fist and he threw them towards him saying: Woe be to thee, you narrate like it, whereas Umar said: We cannot abandon the Book of Allah and the Sunnah of our Apostle (may peace be upon him) for the words of a woman. We do not know whether she remembers that or she forgets. For her, there is a provision of lodging and maintenance allowance. Allah, the Exalted and Majestic, said:" Turn them not from their houses nor should they themselves go forth unless they commit an open indecency" (lxv. 1).}}

{{Quote|{{Muslim||2419b|reference}}|Anas reported that the people of Yemen came to Allah's Messenger (may peace be upon him) and said: Send with us a person who should teach us Sunnah and al-Islam, whereupon he (the Holy Prophet) caught hold of the hand of Ubaida and said: He is a man of trust of this Umma.|See also: {{Abu Dawud||2894|darussalam}}}}

{{Quote|{{Muwatta|46||3}}|Yahya related to me from Malik that he heard that the Messenger of Allah, may Allah bless him and grant him peace, said, "I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet."}}

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/3440/fabricated%2520hadeeth|2=2012-02-02}} The misguided sect of al-Qur’aaniyyeen] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 3440|2=Ahmad, Abu Dawood and al-Haakim reported with a saheeh isnaad from al-Miqdaam that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will be a time when a man will be reclining on his couch, narrating a hadeeth from me, and he will say, ‘Between us and you is the Book of Allaah: what it says is halaal, we take as halaal, and what it says is haraam, we take as haraam.’ But listen! Whatever the Messenger of Allaah forbids is like what Allaah forbids.” (Al-Fath al-Kabeer, 3/438. Al-Tirmidhi reported it with different wording, and said that it is hasan saheeh. Sunan al-Tirmidhi bi Sharh Ibn al-‘Arabi, al-Saawi edn., 10/132).}}

{{Quote|{{Ibn Majah||3|9|1846}}|It was narrated from Aishah that:

the Messenger of Allah said: “Marriage is part of my sunnah, and '''whoever does not follow my sunnah has nothing to do with me'''. Get married, for I will boast of your great numbers before the nations. Whoever has that means, let him get married, and whoever does not, then he should fast for it will diminish his desire.” (Hasan)}}

{{Quote|{{Ibn Majah||3|9|1989}}|It was narrated that 'Abdulleh said:

"The Messenger of Allah cursed the woman who does tattoos and the one who has them done, and those who pluck their eyebrows and file their teeth for the purpose of beautification, and those who change the creation of Allah." News of that reached a woman of Banu Asad who was called Umm Ya'qub. She came to him and said: "I have heard that you said such and such." He said: 'Why should I not curse those whom the Messenger of Allah cursed ? '''And it is in the Book of Allah." She said: "I read what is between its two covers 'and I have not found that." He said: "If you read it properly you would have found it. Have you not read the words: 'And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it).'?" She said: "Of course." He said: 'The Messenger of Allah forbade that."''' She said: 'I think that your wife does it.' He said: " Go and look." So she went and looked and she did not see what she wanted. She said: "I have not seen anything!’ 'Abdullah said: "If she was as you say, I would not have kept her with me. " (Sahih)}}

====The First 3 Generations of Muslims are the Best Muslims====

{{Quote|{{Bukhari|||6658|darussalam}}|Narrated 'Abdullah:

The Prophet was asked, "Who are the best people?" He replied: The people of my generation, and then those who will follow (come after) them, and then those who will come after the later; after that there will come some people whose witness will precede their oaths and their oaths will go ahead of their witness." Ibrahim (a sub-narrator) said, "When we were young, our elder friends used to prohibit us from taking oaths by saying, 'I bear witness swearing by Allah, or by Allah's Covenant."'}}

{{Quote|{{Muslim||2536|reference}}|'A'isha reported that a person asked Allah's Apostle (may peace be upon him) as to who amongst the people were the best. He said: Of the generation to which I belong, then of the second generation (generation adjacent to my generation), then of the third generation (generation adjacent to the second generation).}}

====Free Will====

{{Quote|{{Quran|3|19}}|'''Lo! religion with Allah (is) the Surrender (to His Will and Guidance).''' Those who (formerly) received the Scripture differed only after knowledge came unto them, through transgression among themselves. Whoso disbelieveth the revelations of Allah (will find that) lo! Allah is swift at reckoning.}}

{{Quote|{{Quran|5|4}}|They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.}}

{{Quote|{{Quran|5|7}}|Remember Allah's grace upon you and His covenant by which He bound you when ye said: We hear and we obey; And keep your duty to Allah. Lo! He knoweth what is in the breasts (of men).}}

{{Quote|{{Quran|9|53}}|Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk.}}

{{Quote|{{Quran|47|21}}|Obedience and a civil word. Then, when the matter is determined, if they are loyal to Allah it will be well for them.}}

{{Quote|{{Quran|49|16}}|The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful.}}

{{Quote|{{Quran|56|57}}|It is We Who have created you: why will ye not witness the Truth?}}
{{Quote|{{Quran|87|10}}|He who fears will mind,}}

{{Quote|{{Bukhari|||2955|darussalam}}|Narrated Ibn 'Umar: The 'Prophet said, "It is obligatory for one to listen to and obey (the ruler's orders) unless these orders involve one disobedience (to Allah); but if an act of disobedience (to Allah) is imposed, he should not listen to or obey it."}}

{{Quote|{{Bukhari|||7142|darussalam}}|Narrated Anas bin Malik: Allah's Apostle said, "You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose head looks like a raisin."}}

{{Quote|{{Bukhari|||7144|darussalam}}|Narrated 'Abdullah: The Prophet said, "A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, as long as his orders involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one should not listen to it or obey it. (See Hadith No. 203, Vol. 4)}}

{{Quote|{{Bukhari|||7280|darussalam}}|Narrated Abu Huraira: Allah's Apostle said, "All my followers will enter Paradise except those who refuse." They said, "O Allah's Apostle! Who will refuse?" He said, "Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it)." }}

{{Quote|{{Muslim||1867|reference}}|It has been narrated on the authority of Abdullah b. 'Umar who said: We used to take oath to the Messenger of Allah (may peace be upon him) that we would listen to and obey his orders. He would tell us (to say in the oath): As far as it lies in my power.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=322-323}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=669}}|‘And be not like those who said, “We hear’’ when they did not hear.’ i.e. Like the hypocrites who pretend to be obedient and are secretly disobedient to him.
‘The worst of beasts with God are the deaf and the dumb who do not understand.’ i.e. The hypocrites whom I have forbidden you to imitate. Dumb in reference to good, deaf to truth, not understanding and not knowing the vengeance and consequence which will come upon them.
‘Had God known that there was good among them, He would have made them listen.’ i.e. In performing for them the words which they spoke with their tongues, but their hearts contradicted them, and if they had come forth with you, ‘they would have turned their backs, going aside.’ i.e. Would not have been faithful to you in the purpose for which they had come out.
‘O you who believe, respond to God and the apostle when he summons you to that which will quicken you,’ i.e. to the war in which God exalted you after humiliation, and made you strong after weakness, and protected you from your enemies after you had been overcome by them.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=182}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=61}}|The people assembled in Mecca to swear allegiance to the Messenger of God in Islam. As I have been informed, he sat for them on al-Safa. 'Umar b. al-Khattab was below the Messenger of God, lower than the place where he sat, administering the oath to the people. He received from them the oath of allegiance to the Messenger of God, to heed and obey God and His Messenger to the extent of their ability. That was the oath he administered to those who swore allegiance to the Messenger of God in Islam.}}

===The Qur'an Should Not Fall Into The Hands of Infidels===

{{Quote|{{Bukhari|||2990|darussalam}}|Narrated 'Abdullah bin 'Umar: Allah's Apostle forbade the people to travel to a hostile country carrying (copies of) the Quran.}}

{{Quote|{{Muslim||1869b|reference}}|It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (may peace be upon him) said: Do not take the Qur'an on a journey with you, for I am afraid lost it should fall into the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy may seize it and may quarrel with you over it.|See also: {{Muslim||1869a|reference}}, and {{Muslim||1869b|reference}}}}

===Instruction to Question the Prophet or his Sunnah===

{{Quote|1={{Quran|5|101-102}}|2=O ye who believe! '''Ask not questions about things which, if made plain to you, may cause you trouble'''. But if ye ask about things when the Qur'an is being revealed, they will be made plain to you, Allah will forgive those: for Allah is Oft-forgiving, Most Forbearing. Some people before you did ask such questions, and on that account lost their faith.}}

{{Quote|{{Bukhari|||1477|darussalam}}, see also {{Bukhari|||2408|darussalam}}| Narrated Ash-sha'bi:

The clerk of Al-Mughira bin Shu'ba narrated, "Muawiya wrote to Al-Mughira bin Shu'ba: Write to me something which you have heard from the Prophet (p.b.u.h) ." So Al-Mughira wrote: I heard the Prophet saying, "Allah has hated for you three things:

1. Vain talks, (useless talk) that you talk too much or about others.

2. Wasting of wealth (by extravagance)

3. '''And asking too many questions (in disputed religious matters)''' or asking others for something (except in great need). (See Hadith No. 591, Vol. Ill), }}

{{Quote|{{Abu Dawud||4603|darussalam}}|Narrated AbuHurayrah:

The Prophet (peace be upon him) said: Controverting about the Qur'an is disbelief.}}

{{Quote|Maududi, The Meaning of the Qur'an, vol. III, pgs. 76-77|"'''The Holy Prophet himself forbade people to ask questions ...so do not try to probe into such things.'''"}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=5&tid=14747 Unnecessary Questioning is Disapproved of] Tafsir Ibn Kathir|2=(O you who believe! Ask not about things which, if made plain to you, may cause you trouble...)." Imam Ahmad recorded that `Ali said, "When this Ayah was revealed,

(And Hajj to the House is a duty that mankind owes to Allah, those who can bear the journey.)[3:97], they asked, `O Allah's Messenger! Is it required every year' He did not answer them, and they asked again, `Is it every year' He still did not answer them, so they asked, `Is it every year' He said,

(No, and had I said `yes', it would have become obligated, and had it become obligated, you would not be able to bear it.) Allah sent down,

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.)." At-Tirmidhi and Ibn Majah also recorded this Hadith. The apparent wording of this Ayah indicates that '''we are forbidden to ask about things that if one has knowledge of, he would be sorry he had asked. Consequently, it is better to avoid such questions'''.}}

==Shia hadith==
===Shirk===
{{Quote|{{cite web|url=https://www.al-islam.org/greater-sins-volume-1-ayatullah-sayyid-abdul-husayn-dastghaib-shirazi/first-greater-sin-shirk#f_a3fc3df0_8 |title=Wasa’il ul-Shia |publisher= |author= |date= |archiveurl= |deadurl=no}}|Imam Ja’far as-Sadiq (a.s.) says: “The greatest of the Greater Sins is to attribute partners to Allah.”}}

While explaining the Quranic verse 12:106, the sixth Shia Imam Ja’far as-Sadiq said:

{{Quote|{{cite web|url=https://www.al-islam.org/greater-sins-volume-1-ayatullah-sayyid-abdul-husayn-dastghaib-shirazi/first-greater-sin-shirk#f_a3fc3df0_8 |title=Bihār al-Anwār |publisher= |author= |date= |archiveurl= |deadurl=no}}|"[one form of Shirk is] Like the saying of someone that if so and so had not been there I would have been destroyed. If so and so had not been there I would have got that thing. In the same way is (sic) to say that if so and so had not been there my children would have perished.”}}

==References==
{{reflist}}

[[Category:QHS]]
[[Category:Islamic History]]
[[Category:Sirah]]
[[Category:Hadith]]
[[Category:Qur'an]]
[[Category:Revelation]]
[[ar:القرآن_والحديث_والعلماء:_التقليد_الإسلامي_ذاته]]

Qur'an, Hadith and Scholars:Toilet Etiquette

2026-05-16T19:48:44Z

Asmith: Updating page score

{{QualityScore|Lead=2|Structure=4|Content=4|Language=4|References=4}}
{{QuranHadithScholarsIndex}}

Both urination and defecation are sources of ritual impurity according to [[shari'ah]], and the improper methods of doing both may even doom one to the [[fire]]. As such the Islamic tradition has much to say about how, when, and where a person does both things, as well as how they are to clean themselves afterwards.

==Do's and Dont's==

===Say a prayer when entering, to ward off jinn and demons===

{{Quote|{{Abu Dawud||6|darussalam}}|Narrated Zayd ibn Arqam:
The Apostle of Allah (peace be upon him) said: These privies are frequented by the jinns and devils. So when anyone amongst you goes there, he should say: "I seek refuge in Allah from male and female devils."}}

{{Quote| {{Muslim||375a|reference}}|Anas reported: When the Messenger of Allah (may peace be upon him) entered the privy, and in the hadith transmitted by Hushaim (the words are): When the Messenger of Allah (may peace be upon him) entered the lavatory, he used to say: O Allah, I seek refuge in Thee from wicked and noxious things.}}

{{Quote| {{Bukhari|||142|darussalam}}|Narrated Anas:

Whenever the Prophet went to answer the call of nature, he used to say, "Allah-umma inni a'udhu bika minal khubuthi wal khaba'ith i.e. O Allah, I seek Refuge with You from all offensive and wicked things (evil deeds and evil spirits)."}}

===Remove your rings===

{{Quote| {{Abu Dawud||19|darussalam}}|Narrated Anas ibn Malik:

When the Prophet (peace be upon him) entered the privy, he removed his ring.}}

===Do not face nor turn your back to the direction of the Ka'aba===

{{Quote| {{Bukhari|||394|darussalam}}|Narrated Abu Aiyub Al-Ansari:

The Prophet said, “While defecating, neither face nor turn your back to the Qibla but face either east or west.” Abu Aiyub added. “When we arrived in Sham we came across some lavatories facing the Qibla; therefore we turned ourselves while using them and asked for Allah’s forgiveness.”}}

{{Quote|{{Muslim||264|reference}}|Abu Ayyub reported: The Apostle of Allah (may peace be upon him) said: Whenever you go to the desert, neither turn your face nor turn your back towards the Qibla while answering the call of nature (الْغَائِطَ), but face towards the east or the west. Abu Ayyub said: When we came to Syria we found that the latrines already built there were facing towards the Qibla. We turned our faces away from them and begged forgiveness of the Lord. He said: Yes.}}

*The official translations say euphemisms like "answering the call of nature", but the original Arabic version says just one word الْغَائِطَ (al-ghaa'it), which explicitly refers to feces <ref>https://www.almaany.com/en/dict/ar-en/%D8%A7%D9%84%D8%BA%D8%A7%D8%A6%D8%B7/</ref>.

===Do not hold nor touch the penis with your right hand===

{{Quote|{{Bukhari|||154|darussalam}}|Narrated Abu Qatada:

The Prophet said, "Whenever anyone of you makes water he should not hold his penis or clean his private parts with his right hand. (And while drinking) one should not breathe in the drinking utensil ."}}

{{Quote|{{Bukhari|||153|darussalam}}|Narrated Abu Qatada:

Allah's Apostle said, "Whenever anyone of you drinks water, he should not breathe in the drinking utensil, and whenever anyone of you goes to a lavatory, he should neither touch his penis nor clean his private parts with his right hand."}}

{{Quote|{{Muslim||267b|reference}}|Abu Qatada reported it from his father that the Messenger of Allah (may peace be upon him) said: When anyone amongst you enters the privy he should not touch his penis with his right hand.}}

{{Quote|{{Muslim||267a|reference}}|Abu Qatada reported it from his father: The Messenger of Allah (may peace be upon him) said: None of you should hold penis with his right hand while urinating, or wipe himself with his right hand in privy and should not breathe into the vessel (from which he drinks).}}

===Do not stand while urinating===

{{Quote|https://quranx.com/hadith/Tirmidhi/DarusSalam/Volume-1/Book-1/Hadith-12/| Aisha (may Allah be pleased with her) said: “Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.”<ref>"''Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11''" - [http://www.islam-qa.com/en/ref/9790 Is it haraam to urinate standing up?] - Islam Q&A, Fatwa No. 9790</ref> }}

{{Quote|{{Abu Dawud||22|darussalam}}|Narrated Amr ibn al-'As:

AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet (peace be upon him). He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet (peace be upon him), heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave.}}

{{Quote| {{Muslim||265|reference}}|Abu Huraira said: When any one amongst you squats for answering the call of nature, he should neither turn his face towards the Qibla nor turn his back towards it.}}

===Do not uncover your private parts until after squatting===

{{Quote|{{Abu Dawud||14|darussalam}}|Narrated Abdullah ibn Umar:

When the Prophet (peace be upon him) wanted to relieve himself, he would not raise his garment, until he lowered himself near the ground.}}

{{Quote|https://quranx.com/hadith/Tirmidhi/DarusSalam/Volume-1/Book-1/Hadith-14/ |Anas (may Allah be pleased with him) reported: “When the Prophet (peace and blessings of Allaah be upon him) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.”<ref>"''Reported by al-Tirmidhi, 14; see also Saheeh al-Jaami’, 4652''" - [http://www.islam-qa.com/en/ref/2532 Muslim bathroom etiquette] - Islam Q&A, Fatwa No. 2532</ref>}}

===Do not soil yourself with urine, this is a major sin===

{{Quote|https://sunnah.com/ibnmajah/1/82|The Prophet (peace and blessings of Allah be upon him) said: “Most of the punishment of the grave will be because of urine.”<ref>"''Reported by Ibn Maajah, 342; see also Saheeh al-Jaami’, 1202''" - [http://www.islam-qa.com/en/ref/2532 Muslim bathroom etiquette] - Islam Q&A, Fatwa No. 2532</ref>}}

{{Quote|{{Bukhari|||216|darussalam}}| Narrated Ibn 'Abbas:

Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." }}

===Do not speak while in the toilet===

{{Quote|{{Abu Dawud||15|darussalam}}|Narrated AbuSa'id al-Khudri:

I heard the Apostle of Allah (peace be upon him) say: When two persons go together for relieving themselves uncovering their private parts and talking together, Allah, the Great and Majestic, becomes wrathful at this (action).}}

{{Quote|{{Abu Dawud||17|darussalam}}|Narrated Muhajir ibn Qunfudh:

Muhajir came to the Prophet (peace be upon him) while he was urinating. He saluted him. The Prophet (peace be upon him) did not return the salutation to him until he performed ablution. He then apologised to him, saying: I disliked remembering Allah except in the state of purification.}}

{{Quote|An-Nasaa'i 37, Ibn Majah 353|A man said salaam to the Prophet (saw) while he was in the toilet, he did not answer the salaam.}}

{{Quote|Ibn Nujaym, al-Bahr al-Raiq (8.236)|It is disliked to give salams to someone in the toilet, and they do not answer back. Likewise the one eating [such that there is food in their mouth, because they are busy and unable to answer], reciting Quran, busy with Sacred Knowledge.<ref>{{cite web|url= http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2118&CATE=34|title= Giving salams to someone in the toilet|publisher= SunniPath|author= Shaykh Faraz Rabbani|series=Question ID 2118|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D1%26ID%3D2118%26CATE%3D34&date=2014-01-19|deadurl=no}}</ref>}}

===Clean yourself with an odd number of stones===

{{Quote| {{Bukhari|||161|darussalam}}|Narrated Abu Huraira:

The Prophet said, "Whoever performs ablution should clean his nose with water by putting the water in it and then blowing it out, and whoever cleans his private parts with stones should do it with odd number of stones."}}

{{Quote|{{Muslim||237a|reference}}|Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: When anyone wipes himself with pebbles (after answering the call of nature) he must make use of an odd number and when any one of you performs ablution he must snuff in his nose water and then clean it.}}

{{Quote|{{Muslim||237c|reference}}|Abu Huraira reported: The Messenger of Allah (way peace he upon him) said: When anyone performs ablution he must clean his nose and when anyone wipes himself with pebbles (after answering the call of nature) he must do that odd number of times.}}

{{Quote|{{Muslim||239|reference}}|Jabir b. 'Abdullah reported that he heard the Messenger of Allah (may peace be upon him) say: When anyone wipes himself with pebbles (after answering the call of nature) he should do this odd number of times.}}

===Do not clean yourself with less than three stones===

{{Quote|{{Muslim||262b|reference}}|Salman said that (one among) the polytheists remarked: I see that your friend even teaches you about the excrement. He replied; Yes, he has in fact forbidden us that anyone amongst us should cleanse himself with his right hand, or face the Qibla. He has forbidden the use of dung or bone for it, and he has also instructed us not to use less than three pebbles (for this purpose).}}

{{Quote|{{Abu Dawud||7|darussalam}}|Narrated Salman al-Farsi:

It was said to Salman: Your Prophet teaches you everything, even about excrement. He replied: Yes. He has forbidden us to face the qiblah at the time of easing or urinating, and cleansing with right hand, and cleansing with less than three stones, or cleansing with dung or bone.}}

===Do not use dung or bones===

{{Quote|{{Abu Dawud||39|darussalam}}|Narrated Abdullah ibn Mas'ud:

A deputation of the jinn came to the Prophet (peace be upon him) and said: O Muhammad, forbid your community to cleans themselves with a bone or dung or charcoal, for in them Allah has provided sustenance for us. So the Prophet (peace be upon him) forbade them to do so.}}

{{Quote|{{Bukhari|||155|darussalam}}|Narrated Abu Huraira:

I followed the Prophet while he was going out to answer the call of nature. He used not to look this way or that. So, when I approached near him he said to me, "Fetch for me some stones for ' cleaning the privates parts (or said something similar), and do not bring a bone or a piece of dung." So I brought the stones in the corner of my garment and placed them by his side and I then went away from him. When he finished (from answering the call of nature) he used, them .}}

{{Quote|{{Bukhari|||156|darussalam}}|Narrated 'Abdullah:

The Prophet went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, "This is a filthy thing."}}

{{Quote|{{Muslim||263|reference}}|Jabir reported: The Messenger of Allah (may peace be upon him) forbade the use of bone or the droppings of camels for wiping (after excretion).}}

{{Quote|{{Abu Dawud||36|darussalam}}|Narrated Ruwayfi' ibn Thabit:

... The Apostle of Allah (peace be upon him) said: You may live for a long time after I am gone, Ruwayfi', so, tell people that if anyone ties his beard or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him.}}

===Do not use your right hand===

{{Quote|{{Bukhari|||5630|darussalam}}|Narrated Abu Qatada:

Allah's Apostle said, "When you drink (water), do not breath in the vessel; and when you urinate, do not touch your penis with your right hand. And when you cleanse yourself after defecation, do not use your right hand."}}

===Wash yourself, once you're done===

{{Quote|{{Bukhari|||135|darussalam}}|Narrated Abu Huraira:

Allah's Apostle said, "The prayer of a person who does Hadath (passes urine, stool, or wind) is not accepted till he performs (repeats) the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind from the anus."}}

{{Quote|{{Bukhari|||150|darussalam}}, See also: {{Bukhari|||151|darussalam}}|Narrated Anas bin Malik:

Whenever Allah's Apostle went to answer the call of nature, I along with another boy used to accompany him with a tumbler full of water. (Hisham commented, "So that he might wash his private parts with it.)"}}

{{Quote|{{Bukhari|||152|darussalam}}|Narrated Anas bin Malik:

Whenever Allah's Apostle went to answer the call of nature, I along with another boy used to carry a tumbler full of water (for cleaning the private parts) and an 'Anza (spear-headed stuck [sic]).}}
Note: The above hadith should say 'spear-headed stick'.

{{Quote|{{Abu Dawud||44|darussalam}}|Narrated AbuHurayrah:

The Prophet (peace be upon him) said: The following verse was revealed in connection with the people of Quba': "In it are men who love to be purified" (ix.108). He (AbuHurayrah) said: They used to cleanse themselves with water after easing. So the verse was revealed in connection with them.}}

===No need for Wudu' After Relieving Yourself in the River===

{{Quote|{{Muslim||1280c|reference}}|Usama b. Zaid (Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) on his way back from 'Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you.}}

===Say a prayer when exiting the toilet===

{{Quote|{{Abu Dawud||30|darussalam}}|Narrated Aisha, Ummul Mu'minin:

When the Prophet (peace be upon him) came out of the privy, he used to say: "Grant me Thy forgiveness."<ref>Abu Dawud, Ibn Majah and At-Tirmithi. An-Nasa'i recorded it in 'Amalul-Yawm wal-Laylah. Also see Ibn Al-Qayyim's Zadul-Ma'ad, 2/387.</ref>}}

==See Also==

{{Hub4|Hygiene|Hygiene}}

{{Translation-links-english|[[Korán, hadísy a učenci: Toaletní etiketa|Czech]]}}

==External Links==

*[{{Reference archive|1=http://dawah2tawheed.com/pdf/shariah/the_islamic_personality/Aadaab_of_Going_Toilet.pdf|2=2011-04-09}} Aadaab ut Takhallie (manners of going to the toilet)] ''- PDF''

==References==
{{reflist}}
[[Category:QHS]]
[[Category:Health]]
[[Category:Hygiene]]
[[Category:Shariah (Islamic Law)]]
[[ar:القرآن_والحديث_والعلماء:_آداب_المرحاض]]

Qur'an, Hadith and Scholars:Violence Against Women

2026-05-16T19:47:10Z

Asmith: updated language

{{QualityScore|Lead=2|Structure=3|Content=3|Language=4|References=3}}
{{QuranHadithScholarsIndex}}

Islamic law recognizes circumstances where men may be violent with women. This includes husbands controlling their wives, but also extends to warfare, where collateral damage (though not deliberate targeting) of women was reportedly excused by the prophet. Before being abrogated with a regime of equal punishments for men and women, a pair of Quran verses specified special punishments for transgressions of female sexual norms compared to when the same offence was committed by men.

===Beating your Wives is Allowed===
{{Main|Qur'an, Hadith and Scholars:Wife Beating}}

{{Quote|{{Quran|4|34}}|Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places '''and beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great.}}

A hadith graded ''hasan'' (the 2nd highest level of authenticity according to traditional scholars of hadith, below ''sahih'') by Dar-us-Salam, though da'if (weak) by al-Albani,<ref>[https://web.archive.org/web/20250306231801/https://sunnah.com/ibnmajah:1986 Grading information on sunnah.com (archive)] before it was removed</ref>

====quotes Muhammad saying that a man should not be asked why he beats his wife:====

{{Quote|1=[http://sunnah.com/urn/1263050 Sunan Ibn Majah 3:9:1986]|2=It was narrated that Ash'ath bin Qais said:
"I was a guest (at the home) of 'Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: 'O Ash'ath, learn from me something that I heard from the Messenger of Allah" '''A man should not be asked why he beats his wife''', and do not go to sleep until you have prayed the Witr."' And I forgot the third thing."}}

{{Quote|[http://www.islamqa.com/en/ref/10680/rights%20husband%20wife What are the rights of the husband and what are the rights of the wife?] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 10680|Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey.

The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission. }}

===Killing Women and Children is Allowed as "Collateral Damage"===

Hadiths record that Muhammad disapproved of the killing of women and children during expeditions (also {{Muslim||1744a|reference}}).

{{Quote|{{Bukhari|||3014|darussalam}}|During some of the Ghazawat of the Prophet (ﷺ) a woman was found killed. Allah's Messenger (ﷺ) disapproved the killing of women and children.}}

Although when asked, he excused the probable exposure of women and children to danger during an attack.

{{Quote|{{Bukhari|||3012|darussalam}}|Narrated As-Sab bin Jaththama: The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. '''The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)."''' I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."}}

{{Quote|{{Muslim||1745b|reference}}|It is narrated by Sa'b b. Jaththama that he said (to the Holy Prophet): Messenger of Allah, we kill the children of the polytheists during the night raids. He said: They are from them.}}

{{Quote|{{Muslim||1745c|reference}}|Sa'b b. Jaththama has narrated that the Prophet (may peace be upon him) asked: What about the children of polytheists killed by the cavalry during the night raid? He said: They are from them.}}

A more specific hadith quotes the same narrator stating that this involved women and children who were trampled over with horses during the attack:
{{Quote|{{Al Tirmidhi||3|19|1570}}|Narrated Ibn 'Abbas:

"I was informed by As-Sa'b bin Jaththamah who said: " I said: "O Messenger of Allah our horses trampled over women and children of the idolaters." He said: "They are from their fathers.'"

[Abu 'Eisa said:] This Hadith is Hasan Sahih. }}

{{Quote|Al-Ghazali, Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i|...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, '''even if among them are women and children'''. One may set fire to them and/or drown them. ... If a person of the ''ahl al-kitab'' [i.e. People of the Book] is enslaved, his marriage is revoked. ... One may cut down their trees. ... One must destroy their useless books. Jihadists may take as booty whatever they decide ... they may steal as much food as they need...<ref name="Al-Ghazali">Excerpted form ''[http://www.irfi.org/articles3/articles_4701_4800/why%20christians%20accepted%20greek%20natural%20philosophy,%20but%20muslims%20did%20nothtml.htm Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i]'' (Beirut, 1979), pp. 186, 190-91, 199-200, 202-203. English translation by Dr. Michael Schub.</ref>}}

===Punishment for fornication and adultery===

{{Quote|{{Quran|4|15}}|If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.}}
Compare this to the punishment for men. 
{{Quote|{{Quran|4|16}}|If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.}}

Both 4:15 and 4:16 were considered to have been later abrogated by a regime of equal punishments for both male and female fornicators, namely flogging if one who is unmarried, or stoning for one who is married.

{{Quote|{{Quran|24|2}}|The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.}}

{{Quote|{{Bukhari|||6633|darussalam}}|Narrated Abu Huraira and Zaid bin Khalid: Two men had a dispute in the presence of Allah's Apostle. One of them said, "O Allah's Apostle! Judge between us according to Allah's Laws." The other who was wiser, said, "Yes, O Allah's Apostle! Judge between us according to Allah's Laws and allow me to speak. The Prophet said, "Speak." He said, "My son was a laborer serving this (person) and he committed illegal sexual intercourse with his wife, The people said that my son is to be stoned to death, but I ransomed him with one-hundred sheep and a slave girl. Then I asked the learned people, who informed me that my son should receive one hundred lashes and will be exiled for one year, and stoning will be the lot for the man's wife." Allah's Apostle said, "Indeed, by Him in Whose Hand my soul is, I will judge between you according to Allah's Laws: As for your sheep and slave girl, they are to be returned to you." Then he scourged his son one hundred lashes and exiled him for one year. Then Unais Al-Aslami was ordered to go to the wife of the second man, and if she confessed (the crime), then stone her to death. She did confess, so he stoned her to death.}}

{{Quote|{{Bukhari|||6837|darussalam}}|Narrated Abu Huraira and Said bin Khalid: The verdict of Allah's Apostle was sought about an unmarried slave girl guilty of illegal intercourse. He replied, "If she commits illegal sexual intercourse, then flog her (fifty stripes), and if she commits illegal sexual intercourse (after that for the second time), then flog her (fifty stripes), and if she commits illegal sexual intercourse (for the third time), then flog her (fifty stripes) and sell her for even a hair rope." Ibn Shihab said, "I am not sure whether the Prophet ordered that she be sold after the third or fourth time of committing illegal intercourse."|See Also {{Bukhari|||6839|darussalam}}}}

==References==
{{reflist}}

[[Category:QHS]]
[[Category:Women]]
[[Category:Fiqh (legal theory)]]
[[Category:Shariah (Islamic Law)]]

Qur'an, Hadith and Scholars:Violence Against Women

2026-05-16T19:45:31Z

Asmith: /* Beating your Wives is Allowed */ formatting fix

{{QualityScore|Lead=2|Structure=3|Content=3|Language=3|References=3}}
{{QuranHadithScholarsIndex}}

Islamic law recognizes circumstances where men may be violent with women. This includes husbands controlling their wives, but also extends to warfare, where collateral damage (though not deliberate targeting) of women was reportedly excused by the prophet. Before being abrogated with a regime of equal punishments for men and women, a pair of Quran verses specified special punishments for transgressions of female sexual norms compared to when the same offence was committed by men.

===Beating your Wives is Allowed===
{{Main|Qur'an, Hadith and Scholars:Wife Beating}}

{{Quote|{{Quran|4|34}}|Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places '''and beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great.}}

A hadith graded ''hasan'' (the 2nd highest level of authenticity according to traditional scholars of hadith, below ''sahih'') by Dar-us-Salam, though da'if (weak) by al-Albani,<ref>[https://web.archive.org/web/20250306231801/https://sunnah.com/ibnmajah:1986 Grading information on sunnah.com (archive)] before it was removed</ref>

====quotes Muhammad saying that a man should not be asked why he beats his wife:====

{{Quote|1=[http://sunnah.com/urn/1263050 Sunan Ibn Majah 3:9:1986]|2=It was narrated that Ash'ath bin Qais said:
"I was a guest (at the home) of 'Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: 'O Ash'ath, learn from me something that I heard from the Messenger of Allah" '''A man should not be asked why he beats his wife''', and do not go to sleep until you have prayed the Witr."' And I forgot the third thing."}}

{{Quote|[http://www.islamqa.com/en/ref/10680/rights%20husband%20wife What are the rights of the husband and what are the rights of the wife?] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 10680|Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey.

The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission. }}

===Killing Women and Children is Allowed as "Collateral Damage"===

Hadiths record that Muhammad disapproved of the killing of women and children during expeditions (also {{Muslim||1744a|reference}}).

{{Quote|{{Bukhari|||3014|darussalam}}|During some of the Ghazawat of the Prophet (ﷺ) a woman was found killed. Allah's Messenger (ﷺ) disapproved the killing of women and children.}}

Although when asked, he excused the probable exposure of women and children to danger during an attack.

{{Quote|{{Bukhari|||3012|darussalam}}|Narrated As-Sab bin Jaththama: The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. '''The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)."''' I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."}}

{{Quote|{{Muslim||1745b|reference}}|It is narrated by Sa'b b. Jaththama that he said (to the Holy Prophet): Messenger of Allah, we kill the children of the polytheists during the night raids. He said: They are from them.}}

{{Quote|{{Muslim||1745c|reference}}|Sa'b b. Jaththama has narrated that the Prophet (may peace be upon him) asked: What about the children of polytheists killed by the cavalry during the night raid? He said: They are from them.}}

A more specific hadith quotes the same narrator stating that this involved women and children who were trampled over with horses during the attack:
{{Quote|{{Al Tirmidhi||3|19|1570}}|Narrated Ibn 'Abbas:

"I was informed by As-Sa'b bin Jaththamah who said: " I said: "O Messenger of Allah our horses trampled over women and children of the idolaters." He said: "They are from their fathers.'"

[Abu 'Eisa said:] This Hadith is Hasan Sahih. }}

{{Quote|Al-Ghazali, Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i|...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, '''even if among them are women and children'''. One may set fire to them and/or drown them. ... If a person of the ''ahl al-kitab'' [i.e. People of the Book] is enslaved, his marriage is revoked. ... One may cut down their trees. ... One must destroy their useless books. Jihadists may take as booty whatever they decide ... they may steal as much food as they need...<ref name="Al-Ghazali">Excerpted form ''[http://www.irfi.org/articles3/articles_4701_4800/why%20christians%20accepted%20greek%20natural%20philosophy,%20but%20muslims%20did%20nothtml.htm Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i]'' (Beirut, 1979), pp. 186, 190-91, 199-200, 202-203. English translation by Dr. Michael Schub.</ref>}}

===Punishment for fornication and adultery===

{{Quote|{{Quran|4|15}}|If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.}}
Compare this to the punishment for men. 
{{Quote|{{Quran|4|16}}|If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.}}

Both 4:15 and 4:16 were considered to have been later abrogated by a regime of equal punishments for both male and female fornicators, namely flogging if one who is unmarried, or stoning for one who is married.

{{Quote|{{Quran|24|2}}|The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.}}

{{Quote|{{Bukhari|||6633|darussalam}}|Narrated Abu Huraira and Zaid bin Khalid: Two men had a dispute in the presence of Allah's Apostle. One of them said, "O Allah's Apostle! Judge between us according to Allah's Laws." The other who was wiser, said, "Yes, O Allah's Apostle! Judge between us according to Allah's Laws and allow me to speak. The Prophet said, "Speak." He said, "My son was a laborer serving this (person) and he committed illegal sexual intercourse with his wife, The people said that my son is to be stoned to death, but I ransomed him with one-hundred sheep and a slave girl. Then I asked the learned people, who informed me that my son should receive one hundred lashes and will be exiled for one year, and stoning will be the lot for the man's wife." Allah's Apostle said, "Indeed, by Him in Whose Hand my soul is, I will judge between you according to Allah's Laws: As for your sheep and slave girl, they are to be returned to you." Then he scourged his son one hundred lashes and exiled him for one year. Then Unais Al-Aslami was ordered to go to the wife of the second man, and if she confessed (the crime), then stone her to death. She did confess, so he stoned her to death.}}

{{Quote|{{Bukhari|||6837|darussalam}}|Narrated Abu Huraira and Said bin Khalid: The verdict of Allah's Apostle was sought about an unmarried slave girl guilty of illegal intercourse. He replied, "If she commits illegal sexual intercourse, then flog her (fifty stripes), and if she commits illegal sexual intercourse (after that for the second time), then flog her (fifty stripes), and if she commits illegal sexual intercourse (for the third time), then flog her (fifty stripes) and sell her for even a hair rope." Ibn Shihab said, "I am not sure whether the Prophet ordered that she be sold after the third or fourth time of committing illegal intercourse."|See Also {{Bukhari|||6839|darussalam}}}}

==References==
{{reflist}}

[[Category:QHS]]
[[Category:Women]]
[[Category:Fiqh (legal theory)]]
[[Category:Shariah (Islamic Law)]]

Qur'an, Hadith and Scholars:Predestination

2026-05-16T19:44:00Z

Asmith: updated page score

{{QualityScore|Lead=2|Structure=4|Content=4|Language=4|References=3}}
{{QuranHadithScholarsIndex}}

According to the doctrine of qadr قدر everything that will ever happen has been envisioned by Allah and "written" in his book. This includes the fate of individual people in heaven or in hell. The Qur'an is actually quite explicit that Allah guides those he favors to heaven and belief and those he despises to unbelief and hell. The fate of individuals, therefore, is ultimately not in their hands but in Allah's, whose hands are not "chained" or restricted in any way; thus anything that Allah wills will come to pass, and only he knows what this fate is.

==Qur'an==

===Everything Happens by the Will of Allah===

{{Quote|{{Quran|3|145}}|Nor can a soul die except by Allah’s leave, '''the term being fixed as by writing'''. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.}}

{{Quote|{{Quran|6|59}}|And with Him are the keys of the unseen treasures-- none knows them but He; and He knows what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the darkness of the earth, nor anything green nor dry '''but (it is all) in a clear book'''.}}

{{Quote|{{Quran|7|188}}|Say: For myself I have no power to benefit, nor power to hurt, '''save that which Allah willeth'''. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a warner, and a bearer of good tidings unto folk who believe.}}

{{Quote|{{Quran|9|51}}|Say: ‘Nothing will happen to us '''except what Allah has decreed for us''': He is our protector’: and on Allah let the Believers put their trust.”}}

===Allah Decides the Fate of Every Soul===

{{Quote|{{Quran|2|272}}|The guiding of them is not thy duty (O Muhammad), '''but Allah guideth whom He will'''. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.}}

{{Quote|{{Quran|2|284}}|Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; '''then He will forgive whom He pleases and chastise whom He pleases''', and Allah has power over all things.}}

{{Quote|{{Quran|4|88}}|Do you wish to guide '''him whom Allah has caused to err'''? And '''whomsoever Allah causes to err, you shall by no means find a way for him'''.}}

{{Quote|{{Quran|5|18}}|And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your faults? Nay, you are mortals from among those whom He has created, '''He forgives whom He pleases and chastises whom He pleases'''; and Allah’s is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.}}

{{Quote|{{Quran-range|5|40|41}}|Do you not know that Allah-- His is the kingdom of the heavens and the earth; '''He chastises whom He pleases; and forgives whom He pleases''' and Allah has power over all things. O Messenger! let not those grieve you who strive together in hastening to unbelief from among those who say with their mouths: We believe, and their hearts do not believe, and from among those who are Jews; they are listeners for the sake of a lie, listeners for another people who have not come to you; they alter the words from their places, saying: If you are given this, take it, and if you are not given this, be cautious; '''and as for him whose temptation Allah desires, you cannot control anything for him with Allah. Those are they for whom Allah does not desire that He should purify their hearts'''; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter.}}

{{Quote|{{Quran|6|125}}|Those whom Allah wills to guide, He opens their breast to Islam; '''Those whom He wills to leave straying, - he makes their breast close and constricted, as if they had to climb up to the skies''': thus does Allah lay abomination on those who refuse to believe.}}

{{Quote|{{Quran|7|178}}|'''Whomsoever Allah guides''', he is the one who follows the right way; '''and whomsoever He causes to err''', these are the losers. }}

{{Quote|{{Quran|11|34}}|My counsel will not profit you if I were minded to advise you, '''if Allah’s will is to keep you astray'''. He is your Lord and unto Him ye will be brought back. }}

{{Quote|{{Quran-range|11|117|119}}|In truth thy Lord destroyed not the townships tyrannously while their folk were doing right. And '''if thy Lord had willed, He verily would have made mankind one nation''', yet they cease not differing, Save him on whom thy Lord hath mercy; and for that He did create them. And the Word of thy Lord hath been fulfilled: '''Verily I shall fill hell with the jinn and mankind together'''. }}

{{Quote|{{Quran|14|4}}|'''Allah leads astray''' whomsoever He will '''and guides whomsoever he will'''. }}

{{Quote|{{Quran|17|16}}|And '''when We desire to destroy a city, We command its men who live at ease, and they commit ungodliness therein''', then the Word is realized against it, and We destroy it utterly.}}{{Quote|{{Quran|17|97}}|Whoever God guides, then he will be guided, while whoever He misguides, then he will never find helpers other than Him. And We shall gather them on the Day of Judgment upon their faces, blind, dumb, and deaf. Their abode will be Jahannam. Every time it abates, We shall increase the fierceness of the Fire.”}}{{Quote|{{Quran|39|23}}|Allah hath (now) revealed the fairest of statements, a Scripture consistent, (wherein promises of reward are) paired (with threats of punishment), whereat doth creep the flesh of those who fear their Lord, so that their flesh and their hearts soften to Allah’s reminder. Such is Allah’s guidance, '''wherewith He guideth whom He will. And him whom Allah sendeth astray, for him there is no guide'''. }}

{{Quote|{{Quran-range|39|37|38}}|'''And whom Allah guides, there is none that can lead him astray'''; is not Allah Mighty, the Lord of retribution? And should you ask them, Who created the heavens and the earth? They would most certainly say: Allah. Say: Have you then considered that what you call upon besides Allah, would they, '''if Allah desire to afflict me with harm''', be the removers of His harm, or (would they), '''if Allah desire to show me mercy''', be the withholders of His mercy? Say: Allah is sufficient for me; on Him do the reliant rely. }}

{{Quote|{{Quran-range|42|44|46}}|'''He whom Allah sendeth astray, for him there is no protecting friend after Him'''. And thou (Muhammad) wilt see the evil-doers when they see the doom, (how) they say: Is there any way of return?… And they will have no protecting friends to help them instead of Allah. '''He whom Allah sendeth astray, for him there is no road'''.}}

{{Quote|{{Quran|76|31}}|'''He will admit to His Mercy whom He will'''; But the wrong-doers,- for them has He prepared a grievous Penalty. }}{{Quote|{{Quran|28|56}}|You cannot guide any one you like: God guides whosoever He pleases. He knows best who will come to guidance.}}

===Allah Decides whether a Person Will Believe===

{{Quote|{{Quran-range|10|99|100}}|And '''if your Lord had pleased, surely all those who are in the earth would have believed, all of them'''; will you then force men till they become believers? And '''it is not for a soul to believe except by Allah’s permission'''; and He casts uncleanness on those who will not understand. }}

{{Quote|{{Quran|58|22}}|Thou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, '''He hath written faith upon their hearts and hath strengthened them with a Spirit from Him''', and He will bring them into Gardens underneath which rivers flow, wherein they will abide. Allah is well pleased with them, and they are well pleased with Him. They are Allah's party. Lo! is it not Allah's party who are the successful? }}{{Quote|{{Quran|2|143}}|And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.}}

===Allah Decides our Will===
{{Quote|{{Quran|33|36}}|A faithful man or woman may not have any option in their matter, when Allah and His Apostle have decided on a matter, and whoever disobeys Allah and His Apostle has certainly strayed into manifest error.}}{{Quote|{{Quran-range|74|55|56}}|Let any who will, keep it in remembrance! '''But none will keep it in remembrance except as Allah wills''': He is the Lord of Righteousness, and the Lord of Forgiveness. }}{{Quote|{{Quran|49|17}}|They make it a favour on you that they have accepted Islam. Say, ‘Do not bestow on me your acceptance of Islam. Nay! It is Allah who has bestowed upon you the favour, that He has guided you to Faith, if you are truthful.}}{{Quote|{{Quran-range|76|29|30}}|This is an admonition: Whosoever will, let him take a (straight) Path to his Lord. '''But ye will not, except as Allah wills'''; for Allah is full of Knowledge and Wisdom. }}

{{Quote|{{Quran-range|81|28|29}}|Unto whomsoever of you willeth to walk straight. '''And ye will not, unless (it be) that Allah willeth''', the Lord of Creation. }}

=== Allah knows children will become disbelievers ===
In the story of Moses and Al-Khidr found in Surah Al-Kahf (Chapter 18, verses 60-82), Al-Khidhr (named as a servant of God who [Allah] taught special knowledge) murders a child, with the reason being given that he will cause hardship to his parents through disbelief, so that he may replace him with a more faithful one.
{{Quote|{{Quran|18|65-81}}|18:65 And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
18:66 Moses said to him, “May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?”
18:67 He said, “Indeed, with me you will never be able to have patience.
18:68 And how can you have patience for what you do not encompass in knowledge?”
18:69 [Moses] said, “You will find me, if Allah wills, patient, and I will not disobey you in [any] order.”
18:70 He said, “Then if you follow me, do not ask me about anything until I make to you about it mention.”
18:71 So they set out, until when they had embarked on the ship, al-Khidr tore it open. [Moses] said, “Have you torn it open to drown its people? You have certainly done a grave thing.”
18:72 [Al-Khidr] said, “Did I not say that with me you would never be able to have patience?”
18:73 [Moses] said, “Do not blame me for what I forgot and do not cover me in my matter with difficulty.”
18:74 So they set out, until when they met a boy, al-Khidr killed him. [Moses] said, “Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.”
18:75 [Al-Khidr] said, “Did I not tell you that with me you would never be able to have patience?”
18:76 [Moses] said, “If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.” 
18:77 So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidr restored it. [Moses] said, “If you wished, you could have taken for it a payment.”
18:78 [Al-Khidr] said, “This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.
18:79 As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
 18:80 And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
18:81 So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy. }}Interestingly this story is quoted in a hadith relating to war.
{{Quote|{{Muslim||1812b|reference}}|This tradition has been narrated by the game authority (Yazid b. Hurmus) through a different chain of transmitters with the following difference in the elucidation of one of the points raised by Najda in his letter to Ibn Abas:

The Messenger of Allah (ﷺ) used not to kill the children, so thou shouldst not kill them unless you could know what Khadir had known about the child he killed, or you could distinguish between a child who would grow up to he a believer (and a child who would grow up to be a non-believer), so that you killed the (prospective) non-believer and left the (prospective) believer aside.}}

=== Allah knows people and jinn will disbelieve and go to hell ===
The second part of this verse confirms God is sure at least some people (and jinn) will be put into hell, and apparently therefore could not pass the 'test'.
{{Quote|{{Quran|32|13}}|And if We had willed, We could have given every soul its guidance, but the word from Me will come into effect [that] "I will surely fill Hell with jinn and people all together.}}{{Quote|{{Quran|7|179}}|And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.}}

=== Human emotions and actions only happen if God is willing ===
{{Main|Inshallah_(If_Allah_Wills)}}In the second half of this verse Abraham's son (identified as Ishmael in Islamic tradition) does not simply say he will be patient (or try to be patient), as one would expect someone with free will to say, but rather he will be patient only if God wishes/wills him to be so.<ref>Reynolds, Gabriel Said. ''Allah: God in the Qur'an (pp. 53-54).'' Yale University Press. Kindle Edition.</ref> Other prophets use this language with the Qur'anic quotes being listed in the [[Inshallah (If Allah Wills)#In%20the%20Quran|main article]], seemingly not immune from God interfering in human emotions and affairs that affect the concept of a test.{{Quote|{{Quran|37|102}}|Then when he reached the (age of) working with him he said, "O my son! Indeed, I have seen in the dream that I am sacrificing you, so look what you see." He said, "O my father! Do what you are commanded. You will find me, if Allah wills, of the patient ones."}}
==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|||1362|darussalam}}| Narrated 'Ali: "We were accompanying a funeral procession in Baqi-I-Gharqad. The Prophet came to us and sat and we sat around him. He had a small stick in his hand then he bent his head and started scraping the ground with it. He then said, "'''There is none among you, and not a created soul, but has place either in Paradise or in Hell assigned for him and it is also determined for him whether he will be among the blessed or wretched'''." A man said, "O Allah's Apostle! Should we not depend on what has been written for us and leave the deeds as whoever amongst us is blessed will do the deeds of a blessed person and whoever amongst us will be wretched, will do the deeds of a wretched person?" The Prophet said, "The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched." Then he recited the Verses:-- "As for him who gives (in charity) and is Allah-fearing And believes in the Best reward from Allah. " (92.5-6) }}

{{Quote|{{Bukhari|||1383|darussalam}}| Narrated Ibn Abbas: Allah's Apostle (p.b.u.h) was asked about the children of (Mushrikeen) pagans. The Prophet replied, "Since Allah created them, '''He knows what sort of deeds they would have done'''." }}

{{Quote|{{Bukhari|||5770|darussalam}}|Narrated Abu Huraira:

'''The Prophet said, 'No 'Adha (i.e. no contagious disease is conveyed to others without Allah's permission'''); nor (any evil omen m the month of) Safar; nor Hama" A bedouin said, "O Allah's Apostle! What about the camels which, when on the sand (desert) look like deers, but when a mangy camel mixes with them they all get infected with mange?" On that Allah s Apostle said, "Then who conveyed the (mange) disease to the first (mangy) camel?"}}

{{Quote|{{Bukhari|||4948|darussalam}}|Narrated 'Ali:

While we were in a funeral procession in Baqi Al-Gharqad, Allah's Apostle came and sat down, and we sat around him. He had a small stick in his hand and he bent his head and started scraping the ground with it. He then said, '''"There is none among you, and no created soul but has his place written for him either in Paradise or in the Hell-Fire, and also has his happy or miserable fate (in the Hereafter) written for him."''' A man said, "O Allah's Apostle! Shall we depend upon what is written for us and give up doing (good) deeds? For whoever among us is destined to be fortunate (in the Hereafter), will join the fortunate peoples and whoever among us is destined to be miserable will do such deeds as are characteristic of the people who are destined to misery." The Prophet said, "Those who are destined to be happy (in the Hereafter) will find it easy and pleasant to do the deeds characteristic of those destined to happiness, while those who are to be among the miserable (in the Hereafter), will find it easy to do the deeds characteristic of those destined to misery." Then he recited: 'As for him who gives (in charity) and keeps his duty to Allah and believes in the Best reward from Allah, We will make smooth for him the path of ease. But he who is a greedy miser and thinks himself self sufficient, and gives the lie to the Best reward from Allah we will make smooth for him the path for evil.' (92.5-10)}}

{{Quote|{{Bukhari|||3208|darussalam}}|Narrated 'Abdullah bin Mus'ud:

Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then '''Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion).''' Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."}}

{{Quote|{{Bukhari|||7551|darussalam}}|Narrated 'Imran:

I said, "O Allah's Apostle! Why should a doer (people) try to do good deeds?' The Prophet said, "Everybody will find easy to do such deeds as will lead him '''to his destined place for which he has been created'''.'}}

{{Quote|{{Bukhari|||7454|darussalam}}|Narrated 'Abdullah bin Mas'ud: Allah's Apostle the true and truly inspired, narrated to us, "The creation of everyone of you starts with the process of collecting the material for his body within forty days and forty nights in the womb of his mother. Then he becomes a clot of thick blood for a similar period (40 days) and then he becomes like a piece of flesh for a similar period. Then '''an angel is sent to him (by Allah) and the angel is allowed (ordered) to write four things; his livelihood, his (date of) death, his deeds, and whether he will be a wretched one or a blessed one (in the Hereafter)''' and then the soul is breathed into him. So one of you may do (good) deeds characteristic of the people of Paradise so much that there is nothing except a cubit between him and Paradise but then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of Hell (Fire) and (ultimately) enters Hell (Fire); and one of you may do (evil) deeds characteristic of the people of Hell (Fire) so much so that there is nothing except a cubit between him and Hell (Fire), then what has been written for him decides his behavior and he starts doing (good) deeds characteristic of the people of Paradise and ultimately) enters Paradise." (See Hadith No. 430, Vol. 4)}}

{{Quote|{{Bukhari|||6594|darussalam}}|Narrated ‘Abdullah:

Allah's Apostle, the truthful and truly-inspired, said, “Each one of you collected in the womb of his mother for forty days, and then turns into a clot for an equal period (of forty days) and turns into a piece of flesh for a similar period (of forty days) and then '''Allah sends an angel and orders him to write four things, i.e., his provision, his age, and whether he will be of the wretched or the blessed (in the Hereafter)'''. Then the soul is breathed into him. And by Allah, a person among you (or a man) may do deeds of the people of the Fire till there is only a cubit or an arm-breadth distance between him and the Fire, '''but then that writing (which Allah has ordered the angel to write) precedes''', and he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, '''and then that writing precedes''' and he does the deeds of the people of the Fire and enters it.”}}

{{Quote|{{Bukhari|||6612|darussalam}}|Narrated Ibn 'Abbas:

I did not see anything so resembling minor sins as what Abu Huraira said from the Prophet, who said, “'''Allah has written for the son of Adam his inevitable share of adultery whether he is aware of it or not''': The adultery of the eye is the looking (at something which is sinful to look at), and the adultery of the tongue is to utter (what it is unlawful to utter), and the innerself wishes and longs for (adultery) and the private parts turn that into reality or refrain from submitting to the temptation.”}}

{{Quote|{{Bukhari|||6614|darussalam}}|Narrated Abu Huraira:

The Prophet said, “Adam and Moses argued with each other. Moses said to Adam. ‘O Adam! '''You are our father who disappointed us and turned us out of Paradise'''.’ Then Adam said to him, ‘O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. '''Do you blame me for action which Allah had written in my fate forty years before my creation?'''’ So Adam confuted Moses, Adam confuted Moses," the Prophet added, repeating the Statement three times.}}

{{Quote|{{Bukhari|||3208|darussalam}}|Narrated 'Abdullah bin Mus'ud: Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then '''Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion)'''. Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."}}

{{Quote|{{Bukhari|||3332|darussalam}}|Narrated Abdullah: Allah's Apostle, the true and truly inspired said, "(as regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for an other forty days, and then a piece of flesh for an other forty days. Then '''Allah sends an angel to write four words: He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed (in religion)'''. Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire."}}

{{Quote|{{Bukhari|||4948|darussalam}}| Narrated 'Ali:

While we were in a funeral procession in Baqi Al-Gharqad, Allah's Apostle came and sat down, and we sat around him. He had a small stick in his hand and he bent his head and started scraping the ground with it. He then said, '''"There is none among you, and no created soul but has his place written for him either in Paradise or in the Hell-Fire, and also has his happy or miserable fate (in the Hereafter) written for him."''' A man said, "O Allah's Apostle! Shall we depend upon what is written for us and give up doing (good) deeds? For whoever among us is destined to be fortunate (in the Hereafter), will join the fortunate peoples and whoever among us is destined to be miserable will do such deeds as are characteristic of the people who are destined to misery." The Prophet said, "Those who are destined to be happy (in the Hereafter) will find it easy and pleasant to do the deeds characteristic of those destined to happiness, while those who are to be among the miserable (in the Hereafter), will find it easy to do the deeds characteristic of those destined to misery." Then he recited: 'As for him who gives (in charity) and keeps his duty to Allah and believes in the Best reward from Allah, We will make smooth for him the path of ease. But he who is a greedy miser and thinks himself self sufficient, and gives the lie to the Best reward from Allah we will make smooth for him the path for evil.' (92.5-10)}}

===Sahih Muslim===

{{Quote|{{Muslim||2650|reference}}|Abu al-Aswad reported that ‘Imran b Husain asked him: What is your view, what the people do today in the world, and strive for, '''is it something decreed for them or preordained for them''' or will their fate in the Hereafter be determined by the fact that their Prophets brought them teaching which they did not act upon? I said: '''Of course, it is something which is predetermined for them and preordained for them'''. He (further) said: Then, would it not be an injustice (to punish them)? I felt greatly disturbed because of that, and said: '''Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned'''; thereupon he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. Two men of the tribe of Muzaina came to Allah’s Messenger (may peace be upon him) and said: Allah’s Messenger, what is your opinion that the people do in the world and strive for, '''is something decreed for them; something preordained for them''' and will their fate in the Hereafter be determined by the fact that their Prophets brought them teachings which they did not act upon. And thus they became deserving of punishment? Thereupon, he said: '''Of course, it happens as it is decreed by Destiny and preordained for them, and this view is confirmed by this verse of the Book of Allah, the Exalted and Glorious: “Consider the soul and Him Who made it perfect, then breathed into it its sin and its piety”''' (xci. 8).}}

{{Quote|{{Muslim||8a|reference}}|It is narrated on the authority of Yahya b. Ya'mur that the first man who discussed about Qadr (Divine Decree) in Basra was Ma'bad al-Juhani. I along with Humaid b. 'Abdur-Rahman Himyari set out for prilgrimage or for 'Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace be upon him) '''we shall ask him a bout what is talked about Taqdir (Division Decree)'''. Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: Abu Abdur Rahman! there have appeared some people in our land who recite the Holy Qur'an and pursue knowledge. And then after talking about their affairs, added: '''They (such people) claim that there is no such thing as Divine Decree and events are not predestined'''. He (Abdullah ibn Umar) said: '''When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me'''. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): '''If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree'''. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah's Apostle (peace be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: '''Inform me about Iman (faith). He (the Holy Prophet) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree''' about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet) said: That you worship Allah as if you are seeing Him, for though you don't see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khattab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion.}}

{{Quote|{{Muslim||10|reference}}|It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Ask me (about matters pertaining to religion), but they (the Companions of the Holy Prophet) were too much overawed out of profound respect for him to ask him (anything). In the meanwhile a man came there, and sat near his knees and said: Messenger of Allah, what al-lslam is? -to which he (the Holy Prophet) replied: You must not associate anything with Allah, and establish prayer, pay the poor-rate (Zakat) and observe (the fasts) of Ramadan. He said: You (have) told the truth. He (again) said: '''Messenger of Allah, what al-Iman (the faith) is? He (the Holy Prophet) said: That you affirm your faith in Allah, His angels, His Books, His meeting, His Apostles, and that you believe in Resurrection and that you believe in Qadr (Divine Decree) in all its entirety, He (the inquirer) said: You (have) told the truth'''. He (again) said: Messenger of Allah, what al-Ihsan is? Upon this he (the Holy Prophet) said: (Al-Ihsan implies) that you fear Allah as if you are seeing Him, and though you see Him not, verily He is seeing you. He (the inquirer) said: You (have) told the truth. He (the inquirer) said: When there would be the hour (of Doom)? (Upon this) he (the Holy Prophet said: The one who is being asked about it is no better informed than the inquirer himself. I, however, narrate some of its signs (and these are): when you see a slave (woman) giving birth to her master - that is one of the signs of (Doom); when you see barefooted, naked, deaf and dumb (ignorant and foolish persons) as the rulers of the earth - that is one of the signs of the Doom. And when you see the shepherds of black camels exult in buildings - that is one of the signs of Doom. The (Doom) is one of the five things (wrapped) in the unseen. No one knows them except Allah. Then (the Holy Prophet) recited (the following verse): “Verily Allah! with Him alone is the knowledge of the hour and He it is Who sends down the rain and knows that which is in the wombs and no person knows whatsoever he shall earn on morrow and a person knows not in whatsoever land he shall die. Verily Allah is Knowing, Aware.” He (the narrator, Abu Huraira) said: Then the person stood up an (made his way). The Messenger of Allah (may peace be upon him) said: Bring him back to me. He was searched for, but they (the Companions of the Holy Prophet) could not find him. The Messenger of Allah (may peace be upon him) thereupon said: He was Gabriel and he wanted to teach you (things pertaining to religion) when you did not ask (them yourselves).}}

{{Quote|{{Muslim||2643a|reference}}|Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace be upon him) who is the most truthful (of the human beings) and his being truthful (is a fact) said: '''Verily your creation is on this wise'''. The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh and forty days later '''Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune'''. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.}}

{{Quote|{{Muslim||2662c|reference}}|'A'isha, the mother of the believers, said that Allah's Messenger (may peace be upon him) was called to lead the funeral prayer of a child of the Ansar. I said: Allah's Messenger, there is happiness for this child who is a bird from the birds of Paradise for it committed no sin nor has he reached the age when one can commit sin. He said: 'A'isha, per adventure, it may be otherwise, because '''God created for Paradise those who are fit for it while they were yet in their father's loins and created for Hell those who are to go to Hell. He created them for Hell while they were yet in their father's loins'''.}}

{{Quote|{{Muslim||2657b|reference}}|Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: Verily '''Allah has fixed the very portion of adultery which a man will indulge in, and which he of necessity must commit'''. The adultery of the eye is the lustful look, and the adultery of the tongue is the licentious speech, the heart desires and yearns, which the parts may or may not put into effect.}}

{{Quote|{{Muslim||2658a|reference}}|Abu Huraira reported Allah's Messenger (may peace be upon him) as saying. '''Allah fixed the very portion of adultery which a man will indulge in. There would be no escape from it'''. The adultery of the eye is the lustful look and the adultery of the ears is listening to voluptuous (song or talk) and the adultery of the tongue is licentious speech and the adultery of the hand is the lustful grip (embrace) and the adultery of the feet is to walk (to the place) where he intends to commit adultery and the heart yearns and desires which he may or may not put into effect.}}

===Miscellaneous===

{{Quote|{{Abu Dawud||4713|darussalam}}
|‘A’ishah, mother of the believers, said :
The Prophet (May peace be upon him) was invited to the funeral of a boy who belonged to the Ansar and I said; Messenger of Allah! This one is blessed, for he has done no evil, nor has he known it. He replied : It may be otherwise, ‘A’ishah, for '''Allah created Paradise and created those who will go to it, and He created it for them when they were still in their father’s loins; and he created hell and created those who will go to it, and created it for them when they were still in their father’s loins'''.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. I|ISBN=0-88706-562-7|year=1989|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=Franz Rosenthal|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1/mode/2up|page=305}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1 |page=133-34}}
|Then Allah rubbed Adam's back and brought forth his progeny. And every living being to be created by Allah to the Day of Resurrection came forth. He scattered them in front of him like tiny ants. '''He took two handfuls and said to those on the right, 'Enter Paradise! And He said to the others, 'Enter the Fire!''' I do not care.}}

{{Quote|
{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=395}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=111}}|No soul can die but by Allah's permission in a term that is written.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. I|ISBN=0-88706-562-7|year=1989|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=Franz Rosenthal|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1/mode/2up|page=201-202}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1|page=34}}

|There are people who consider From the Creation to the Flood predestination untrue? He said: (Then), they consider the Book of God untrue! I shall seize one of them by the hair and shake him up. God was on His Throne before He created anything. The first (thing) created by God was the Pen. It proceeded to (write) whatever is going to be to the Day of Resurrection . People will proceed merely in accordance with what is a foregone conclusion (decided by predestination and written down by the Pen). }}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. I|ISBN=0-88706-562-7|year=1989|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=Franz Rosenthal|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1/mode/2up|page=306}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1 |page=135}}|Then He said: I have created these for Paradise, and they will act as the inhabitants of Paradise. Then He rubbed his back with His left hand and said: I have created those for the Fire, and they will
act as the inhabitants of the Fire. A man asked: O Messenger of God, how is that? Muhammad replied: When God creates a human being for Paradise, He employs him to act as the inhabitants of Paradise, and he will enter Paradise. And when God creates a
human being for the Fire, He will employ him to act as the inhabitants of the Fire, and will thus make him enter the Fire.}}

==Scholars==

===Al Munajjid===

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/20806/creation|2=2011-11-07}} Is man’s fate pre-destined or does he have freedom of will?] Islam Q&A, Fatwa No. 20806|2='''Belief in al-qadar (the divine will and decree) is one of the pillars of faith''', because the Prophet (peace and blessings of Allaah be upon him) said, when he answered Jibreel’s question about faith: “(It means) believing in Allaah, His angels, His Books, His Messengers and the Last Day, and to believe in al-qadar (the divine decree) both good and bad.”

What is meant by al-qadar is that '''Allaah has decreed all things from eternity and knows that they will happen at times that are known to Him, and in specific ways, and that He has written that and willed it, and they happen according to what He has decreed'''. [al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39].

Belief in al-qadar is based on four things:

1 – Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge.

2 – Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz.

3 – Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will.

4 – Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions.

Whoever believes in these four believes in al-qadar.

The Qur’aan affirms these things in numerous verses, such as the verses in which He says (interpretation of the meaning):

“And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record”

[al-An’aam 6:59]

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”

[al-Hadeed 57:22]

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:29]

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)”

[al-Qamar 54:49]

Muslim (2653) narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.” He said: “And His Throne was upon the water.”

Hence it should be clear to you that the view that al-qadar was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar was not created, rather creation comes under the heading of belief in al-qadar. Al-Jahm went to extremes in affirming the divine will and decree, and claimed that people are compelled to do what they do and have no choice. This is a false view.

The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a person has freedom of will, and hence he will be rewarded or punished. But '''his will is subject to the will of Allaah, and nothing can take place in the universe that is not willed by Allaah'''.

What some people say, that we have the choice to follow whatever path we want but at the end of this path you will find what Allaah has decreed for you, is a correct view. Allaah says (interpretation of the meaning):

“Verily, We showed him the way, whether he be grateful or ungrateful”

[al-Insaan 76:3]

“And shown him the two ways (good and evil)?”

[al-Balad 90:10]

“And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”

[al-Kahf 18:29]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds:

'''People act in a real sense, and Allaah is the Creator of their actions'''. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will, as Allaah says (interpretation of the meaning):

“To whomsoever among you who wills to walk straight.

And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:28-29]

al-Waasitiyyah ma’a Sharh Harraas, p. 65.

Marriage is one of the things that Allaah has decreed. The person whom you will marry is known to Allaah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allaah and He has written it in al-Lawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allaah has decreed.

If Allaah has decreed that you will marry one person, but you choose someone else, then no matter how long it takes, you will marry that person. But your marriage to someone else is also decreed, because '''there is nothing that is not decreed by Allaah'''. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry So and so the son of So and so after initially refusing him and after some experience or trials etc.

It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allaah has decreed.

Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allaah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience.

If a righteous man proposes marriage to a woman, she should pray to Allaah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him.

In conclusion, man should study the sharee’ah of Allaah and follow the commands of Allaah even if he feels reluctant, and avoid what Allaah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. Allaah says (interpretation of the meaning):

“Jihaad (holy fighting in Allaah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know”

[al-Baqarah 2:216]

He should not look at al-qadar as an excuse to ignore commands and do forbidden things, rather he should look at it in a way that will make him content with whatever painful experiences happen to him. }}

==See Also==

{{Hub4|Predestination|Predestination}}
[[Category:QHS]]
[[Category:Hell]]
[[Category:Heaven]]
[[Category:Qadr (fate)]]

* [https://www.youtube.com/watch?v=Hlp2rajAgzw Hassan Radwan - Khidr & Killing of the Boy] - ''YouTube Video''
* [https://www.youtube.com/watch?v=jCYNaL4u_C4 Hassan Radwan - "I'll surely fill Hell with Jinn & People"] - ''YouTube Video''

[[ar:القرآن_والحديث_والعلماء:_القدر]]

Qur'an, Hadith and Scholars:Muhammad's Death

2026-05-16T19:29:04Z

Asmith: updated page score

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According to the traditional narrative, Muhammad died as a result of poisoned lamb meat given to him by a Jewish woman in Khaybar. Depending on the narration her stated reason for this varies, from revenge to proving whether or not Muhammad was truly a prophet. The narratives do agree, however, that he foresaw his death as the pain of the poison took hold of him, and spent his final hours doing his rounds amongst his wives. They also agree that he passed away in the arms of Aisha, his most beloved wife.
==Qur'an==

===69:44-46===

{{Quote|{{Quran-range|69|44|46}}|And '''if he [Muhammad] had fabricated against Us''' some of the sayings, We would certainly have seized him by the right hand, then We would certainly have cut off his aorta.}}

==Hadith==

===Sahih Bukhari===

{{Quote| {{Bukhari|||665|darussalam}}|Narrated 'Aisha: "When the Prophet became seriously ill and his disease became aggravated he asked for permission from his wives to be nursed in my house and he was allowed. He came out with the help of two men and his legs were dragging on the ground. He was between Al-Abbas and another man."

'Ubaid Ullah said, "I told Ibn 'Abbas what 'Aisha had narrated and he said, 'Do you know who was the (second) man whose name 'Aisha did not mention'" I said, 'No.' Ibn 'Abbas said, 'He was 'Ali Ibn Abi Talib.' "}}

{{Quote| {{Bukhari|||2617|darussalam}}|Narrated Anas bin Malik:

'''A Jewess brought a poisoned (cooked) sheep for the Prophet who ate from it.''' She was brought to the Prophet and he was asked, "Shall we kill her?" He said, "No." I continued to see the effect of the poison on the palate of the mouth of Allah's Apostle .}}

{{Quote| {{Bukhari|||3453|darussalam}}|Narrated 'Aisha and Ibn 'Abbas:

On his death-bed Allah's Apostle put a sheet over his-face and when he felt hot, he would remove it from his face. When in that state (of putting and removing the sheet) he said, "'''May Allah's Curse be on the Jews and the Christians''' for they build places of worship at the graves of their prophets." (By that) he intended to warn (the Muslim) from what they (i.e. Jews and Christians) had done.}}

{{Quote| {{Bukhari|||4430|darussalam}}|Narrated Ibn Abbas: 'Umar bin Al-Khattab used to let Ibn Abbas sit beside him, so 'AbdurRahman bin 'Auf said to 'Umar, "We have sons similar to him." 'Umar replied, "(I respect him) because of his status that you know." 'Umar then asked Ibn 'Abbas about the meaning of this Holy Verse:-- "When comes the help of Allah and the conquest of Mecca . . ." (110.1)

Ibn 'Abbas replied, "That indicated the death of Allah's Apostle which Allah informed him of." 'Umar said, "I do not understand of it except what you understand."

Narrated 'Aisha: The Prophet in his ailment in which he died, used to say, "O 'Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison."}}

{{Quote| {{Bukhari|||4431|darussalam}}|Narrated Ibn Abbas: Thursday! And how great that Thursday was! The ailment of Allah's Apostle became worse (on Thursday) and he said, fetch me something so that I may write to you something after which you will never go astray." The people (present there) differed in this matter, and it was not right to differ before a prophet. Some said, "What is wrong with him ? (Do you think ) he is delirious (seriously ill)? Ask him ( to understand his state )." So they went to the Prophet and asked him again. The Prophet said, "Leave me, for my present state is better than what you call me for." Then he ordered them to do three things. He said, "'''Turn the pagans out of the 'Arabian Peninsula'''; respect and give gifts to the foreign delegations as you have seen me dealing with them." (Said bin Jubair, the sub-narrator said that Ibn Abbas kept quiet as rewards the third order, or he said, "I forgot it.") (See Hadith No. 116 Vol. 1))}}

{{Quote| {{Bukhari|||4449|darussalam}}|Narrated Aisha: It was one of the favors of Allah towards me that Allah's Apostle expired in my house on the day of my turn while he was leaning against my chest and Allah made my saliva mix with his saliva at his death. 'Abdur-Rahman entered upon me with a Siwak in his hand and I was supporting (the back of) Allah's Apostle (against my chest ). I saw the Prophet looking at it (i.e. Siwak) and I knew that he loved the Siwak, so I said ( to him ), "Shall I take it for you ? " He nodded in agreement. So I took it and it was too stiff for him to use, so I said, "Shall I soften it for you ?" He nodded his approval. So I softened it and he cleaned his teeth with it. In front of him there was a jug or a tin, (The sub-narrator, 'Umar is in doubt as to which was right) containing water. He started dipping his hand in the water and rubbing his face with it, he said, "None has the right to be worshipped except Allah. Death has its agonies." He then lifted his hands (towards the sky) and started saying, "With the highest companion," till he expired and his hand dropped down.}}

{{Quote| {{Bukhari|||4450|darussalam}}|Narrated Urwa: 'Aisha said, "Allah's Apostle in his fatal illness, used to ask, 'Where will I be tomorrow? Where will I be tomorrow?", seeking 'Aisha's turn. His wives allowed him to stay wherever he wished. So he stayed at 'Aisha's house till he expired while he was with her." 'Aisha added, "The Prophet expired on the day of my turn in my house and he was taken unto Allah while his head was against my chest and his saliva mixed with my saliva." 'Aisha added, "Abdur-Rahman bin Abu Bakr came in, carrying a Siwak he was cleaning his teeth with. Allah's Apostle looked at it and I said to him, 'O 'AbdurRahman! Give me this Siwak.' So he gave it to me and I cut it, chewed it (it's end) and gave it to Allah's Apostle who cleaned his teeth with it while he was resting against my chest."}}

{{Quote| {{Bukhari|||4451|darussalam}}|Narrated 'Aisha: The Prophet expired in my house and on the day of my turn, leaning against my chest. One of us (i.e. the Prophet's wives ) used to recite a prayer asking Allah to protect him from all evils when he became sick. So I started asking Allah to protect him from all evils (by reciting a prayer ). He raised his head towards the sky and said, "With the highest companions, with the highest companions." 'Abdur-Rahman bin Abu Bakr passed carrying a fresh leaf-stalk of a date-palm and the Prophet looked at it and I thought that the Prophet was in need of it (for cleaning his teeth ). So I took it (from 'Abdur Rahman) and chewed its head and shook it and gave it to the Prophet who cleaned his teeth with it, in the best way he had ever cleaned his teeth, and then he gave it to me, and suddenly his hand dropped down or it fell from his hand (i.e. he expired). So Allah made my saliva mix with his saliva on his last day on earth and his first day in the Hereafter.}}

{{Quote| {{Bukhari|||4452|darussalam}}|Narrated 'Aisha: Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon 'Aisha and went straight to Allah's Apostle who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet's face and bowed over him and kissed him and wept, saying, "Let my father and mother be sacrificed for you. By Allah, Allah will never cause you to die twice. As for the death which was written for you, has come upon you."

Narrated Ibn 'Abbas: Abu Bakr went out while Umar bin Al-Khattab was talking to the people. Abu Bakr said, "Sit down, O 'Umar!" But 'Umar refused to sit down. So the people came to Abu Bakr and left Umar. Abu Bakr said, "To proceed, if anyone amongst you used to worship Muhammad, then Muhammad is dead, but if (anyone of) you used to worship Allah, then Allah is Alive and shall never die. Allah said:--"Muhammad is no more than an Apostle, and indeed (many) apostles have passed away before him..(till the end of the Verse )......Allah will reward to those who are thankful." (3.144) By Allah, it was as if the people never knew that Allah had revealed this Verse before till Abu Bakr recited it and all the people received it from him, and I heard everybody reciting it (then).

Narrated Az-Zuhri: Said bin Al-Musaiyab told me that 'Umar said, "By Allah, when I heard Abu Bakr reciting it, my legs could not support me and I fell down at the very moment of hearing him reciting it, declaring that the Prophet had died."}}

{{Quote| {{Bukhari|||5217|darussalam}}|Narrated 'Aisha: that during his fatal ailment, Allah's Apostle, used to ask his wives, "Where shall I stay tomorrow? Where shall I stay tomorrow?" He was looking forward to Aisha's turn. So all his wives allowed him to stay where he wished, and he stayed at 'Aisha's house till he died there. 'Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva.}}

===Sahih Muslim===

{{Quote|{{Muslim||2190a|reference}}|Anas reported that a Jewess came to Allah's Messenger (may peace be upon him) with poisoned mutton and he took of that what had been brought to him (Allah's Messenger). ('''When the effect of this poison were felt by him''') he called for her and asked her about that, whereupon she said: I had determined to kill you. Thereupon he said: '''Allah will never give you the power to do it'''. He (the narrator) said that they (the Companion's of the Holy Prophet) said: Should we not kill her? Thereupon he said: No. He (Anas) said: I felt (the affects of this poison) on the uvula of Allah's Messenger.}}

{{Quote|{{Muslim||2190b|reference}}|Anas b. Malik reported that a Jewess brought poisoned meat and then served it to Allah's Messenger (may peace be upon him)}}

===Abu Dawud===

{{Quote|{{Abu Dawud||3141|darussalam}}|Narrated Aisha, Ummul Mu'minin: By Allah, we did not know whether we should take off the clothes of the Apostle of Allah (peace be upon him) as we took off the clothes of our dead, or wash him while his clothes were on him. When they (the people) differed among themselves, Allah cast slumber over them until every one of them had put his chin on his chest.

Then a speaker spoke from a side of the house, and they did not know who he was: Wash the Prophet (peace be upon him) while his clothes are on him. So they stood round the Prophet (peace be upon him) and washed him while he had his shirt on him. They poured water on his shirt, and rubbed him with his shirt and not with their hands. Aisha used to say: If I had known beforehand about my affair what I found out later, none would have washed him except his wives.}}

{{Quote|{{Abu Dawud||3153|darussalam}}|Narrated Abdullah ibn Abbas:

The Apostle of Allah (peace be upon him) was shrouded in three garments made in Najran: two garments and one shirt in which he died.}}

{{Quote|{{Abu Dawud||3209|darussalam}}|Narrated Amir: Ali, Fadl and Usamah ibn Zayd washed the Apostle of Allah (peace be upon him) and they put him in his grave. Marhab or Ibn AbuMarhab told me that they also made AbdurRahman ibn Awf join them.

When Ali became free, he said: The People of the man serve him.}}

{{Quote|{{Abu Dawud||3220|darussalam}}|Narrated Al-Qasim ibn Muhammad ibn AbuBakr:

I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace be upon him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space.}}

{{Quote|{{Abu Dawud||4510|darussalam}}|Narrated Jabir ibn Abdullah: Ibn Shihab said: Jabir ibn Abdullah used to say that '''a Jewess from the inhabitants of Khaybar poisoned a roasted sheep and presented it to the Apostle of Allah (peace be upon him) who took its foreleg and ate from it'''. A group of his companions also ate with him.

The Apostle of Allah (peace be upon him) then said: Take your hands away (from the food). The Apostle of Allah (peace be upon him) then sent someone to the Jewess and he called her.

He said to her: Have you poisoned this sheep? The Jewess replied: Who has informed you? He said: This foreleg which I have in my hand has informed me. She said: Yes. He said: What did you intend by it? She said: I thought '''if you were a prophet, it would not harm you; if you were not a prophet, we should rid ourselves of him (i.e. the Prophet)'''. The Apostle of Allah (peace be upon him) then forgave her, and did not punish her. But some of his companions who ate it, died. '''The Apostle of Allah (peace be upon him) had himself cupped''' on his shoulder on account of that which he had eaten from the sheep. AbuHind cupped him with the horn and knife. He was a client of Banu Bayadah from the Ansar.}}

{{Quote|{{Abu Dawud||4511|darussalam}}|Narrated AbuSalamah: A Jewess presented a roasted sheep to the Apostle of Allah (peace be upon him) at Khaybar.

He then mentioned the rest of the tradition like that of Jabir (No. 4495). He said: Then Bashir ibn al-Bara' ibn Ma'rur al-Ansari died. He sent someone to call on the Jewess, and said to her (when she came): What motivated you to do the work you have done? He then mentioned the rest of the tradition similar to the one mentioned by Jabir (No. 4495).

'''The Apostle of Allah (peace be upon him) then ordered regarding her and she was killed'''. But he (AbuSalamah) did not mention the matter of cupping.}}

{{Quote|{{Abu Dawud||4512|darussalam}}|Narrated AbuSalamah: Muhammad ibn Amr said on the authority of AbuSalamah, and he did not mention the name of AbuHurayrah: The Apostle of Allah (peace be upon him) used to accept presents but not alms (sadaqah).

This version adds: So '''a Jewess presented him at Khaybar with a roasted sheep which she had poisoned. The Apostle of Allah (peace be upon him) ate of it''' and the people also ate.

He then said: Take away your hands (from the food), for it has informed me that it is poisoned. Bishr ibn al-Bara' ibn Ma'rur al-Ansari died.

So he (the Prophet) sent for the Jewess (and said to her): What motivated you to do the work you have done?

She said: '''If you were a prophet, it would not harm you'''; but if you were a king, I should rid the people of you. '''The Apostle of Allah (peace be upon him) then ordered regarding her and she was killed'''. He then said about the pain of which he died: I continued to feel pain from the morsel which I had eaten at Khaybar. This is the time when it has cut off my aorta.}}

{{Quote|{{Abu Dawud||4513|darussalam}}|Narrated Umm Mubashshir: Umm Mubashshir said to the Prophet (peace be upon him) during the sickness of which he died: What do you think about your illness, Apostle of Allah (peace be upon him)? '''I do not think about the illness of my son except the poisoned sheep of which he had eaten with you at Khaybar.''' The Prophet (peace be upon him) said: And I do not think about my illness except that. This is the time when it cut off my aorta.}}

==Sira==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=516}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=338}}|When the apostle had rested Zaynab d. al-Harith, the wife of Sallam b. Mishkam prepared for him a roast lamb, having first inquired what joint he preferred. When she learned that it was the shoulder she put a lot of poison in it and poisoned the whole lamb. Then she brought it in and placed it before him. He took hold of the shoulder and chewed a morsel of it, but he did not swallow it. Bishr b. al-Bara' b. Ma'rur who was with him took some of it as the apostle had done, but he swallowed it, while the apostle spat it out, saying, 'This bone tells me that it is poisoned.' Then he called for the woman and she confessed, and when he asked her what had induced her to do this she answered: 'You know what you have done to my people. I said to myself, If he is a king I shall ease myself of him and if he is a prophet he will be informed (of what I have done).' So the apostle let her off. Bishr died from what he had eaten. 
Marwan b. 'Uthman b. Abu Sa'id b. al-Mu'alla told me: The apostle had said in his illness of which he was to die when Umm Bishr d. aI-Bara' came to visit him, 'O Umm Bishr, this is the time in which I feel a deadly pain from what I ate with your brother at Khaybar.' The Muslims considered that the apostle died as a martyr in addition to the prophetic office with which God had honoured him.}}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=123-124}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=15-16}}|When the Messenger of God rested from his labor, Zaynab bt. alHarith, the wife of Sallam b. Mishkam, served him a roast sheep. She had asked what part of the sheep the Messenger of God liked best and was told that it was the foreleg. So she loaded that part with poison, and she poisoned the rest of the sheep, too. Then she brought it. When she set it before the Messenger of God, he took the foreleg and chewed a bit of it, but he did not swallow it. With him was Bishr b. al-Bars' b. Ma'rur, who, like the Messenger of God, took some of it, Bishr, however, swallowed it, while the Messenger of God spat it out, saying, "This bone informs me that it has been poisoned." Then he summoned the woman, and she confessed. He asked, "What led you to do this?" She said: "How you have afflicted my people is not hidden from you. So I said, `If he is a prophet, he will be informed; but if he is a king, I shall be rid of him." The Prophet forgave her. Bishr b. al-Bars' died of the food he had eaten. 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Marwan b. 'Uthman b. Abi Said b. al-Mu'alla, who said: The Messenger of God said during the illness from which he died--the mother of Bishr b. al-Bara' had come in to visit him--"Umm Bishr, at this very moment I feel my aorta being severed because of the food I ate with your son at Khaybar." The Muslims believed that in addition to the honor of prophethood that God had granted him the Messenger of God died a martyr. 
According to Ibn Ishaq: After the Messenger of God had finished with Khaybar, he returned to Wadi al-Qura and besieged its people for some nights; then he returned to Medina.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=177-178}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=195}}|Ibn Humayd--Salamah--Ibn Ishaq (in an account we have quoted from him (see Tabari, above, I, 1800) on the authority of al-Zuhri-`Ubaydallah b. 'Abdallah-'A'ishah: Then the Messenger of God came down [from the pulpit], entered his house and the pain came, all of it, until he was exhausted. Some of his wives, Umm Salamah, Maymunah, and some of the wives of the Muslims, among whom was Asma' b. 'Umays, gathered round him, while his uncle al-'Abbas b. 'Abd al-Muttalib was with him. They agreed to force him to take medicine. Al-'Abbas said, "Let
me force him," and [the Messenger of God] was forced. After the Messenger of God recovered he asked who had done that with him. They said that it was his uncle al-'Abbas. Pointing in the direction of Abyssinia, the Prophet said, "This is a medicine brought by women from that country." When he asked why they had done it, al-'Abbas replied, "O Messenger of God, we were afraid that you might have pleurisy (dhat al-janb)." He replied, "That is a disease with which God would not afflict me. Let no one remain in the house until he is forced to take this medicine except my uncle." Although Maymunah had fasted, she was forced to take it because of the Messenger of God's oath as a retribution for what they had done [to him].}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=181}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=197}}|Muhammad b. 'Abdallah b. 'Abd al-Hakam--Shu'ayb b. al-Layth--al-Layth--Yazid b. al-Had--Musa b. Sarjis--al-Qasim--'A'ishah : Before the Messenger of God died, I saw a bowl of water near him. He used to put his hand in the bowl and then wipe his face with it, saying, "O my Lord, help me [to overcome] the severity of the agony of death (sakrat almawt)."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=182-183}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=199}}|Ibn Humayd--Salamah--Ibn Ishaq--Ya'qub b. `Utbah--al-Zuhri--'Urwah--'A'ishah: That day, after the Messenger of God had gone to the mosque, he returned and lay down in my lap. A man from the family of Abu Bakr came to me, and he had a fresh siwak in his hand. The Messenger of God looked at it in such a way that I knew [that] he wanted it. I took it, chewed it until I had softened it and gave it to him. He rubbed his teeth with it more energetically than I had [ever] seen him doing it before. Then he put it down, and I found him getting heavy in my lap. When I looked into his face his eyes were fixed while he was saying, "Nay, the most Exalted Companion is that of paradise." I said, "By Him who sent you with the truth, you were given the choice, and you have chosen," and he died. 
Ibn Humayd--Salamah--Muhammad b. Ishaq--Yahya b. 'Abbad b. al-Zubayr--his father 'Abbad: I heard 'A'ishah saying, "The Messenger of God died on my bosom during my turn, and I did not wrong anyone in regard to him. It was because of my ignorance and youthfulness that the Messenger of God died while he was in my lap. Then I laid his head on a pillow and got up beating my chest and slapping my face along with the women}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=184-185}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=200-201}}|Ibn Humayd--Salamah--Ibn Ishaq--al-Zuhri--Sa'id b. al-Musayyib--Abu Hurayrah: When the Messenger of God died, 'Umar b. al-Khattab stood up saying, "Some of the hypocrites allege that the Messenger of God is dead. By God, he is not dead, but has gone to his Lord as Moses b. 'Imran went and remained hidden from his people for forty days. Moses returned after it was said that he had died. By God, the Messenger of God will [also] return and will cut off the hands and feet of those who allege that he is dead." 
When the news [of the Prophet's death] reached Abu Bakr, he came and dismounted near the door of the mosque [where] 'Umar was speaking to the people. He paid no attention to anything and went [straight] to the Messenger of God in 'A'ishah 's house where he was lying in a comer covered by a striped garment of the Yemeni fabric. Abu Bakr went close [to the Prophet], uncovered his face, kissed him, then said, "With my father may you be ransomed, and with my mother! Indeed, you have tasted the death which God had decreed for you. No [other] death will ever overtake you." Then he replaced the cloth on [the Prophet's] face and went out as 'Umar was speaking to the people. He said, "Gently, O 'Umar, [and] be silent!" 'Umar refused [to be silent] and kept on speaking. When Abu Bakr saw that he would not listen, he went forward to the people [speaking]. When they heard his words, they came to him and left `Umar. After praising God and extolling Him, he said, "O people, those who worshipped Muhammad, [must know that] Muhammad is dead; those who worshipped God, [must know that] God is alive [and] immortal." He then recited the verse: "Muhammad is only a messenger; and many a messenger has gone before him. So if he dies or is killed, will you turn back on your heels? He who turns back on his heels will do no harm to God; and God will reward the grateful." By God, it was as if the people did not know that this verse was revealed to the Messenger of God until Abu Bakr recited it that day. The people took it from him, and it was [constantly] in their mouths. 'Umar said, "By God, as soon as I heard Abu Bakr recite it, my legs betrayed me so that I fell to the ground, and my legs would not bear me. I knew that the Messenger of God had indeed died."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=202-203}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=211-212}}|Abu Ja'far [al-Tabari]: After the oath of allegiance was rendered to Abu Bakr, people came to prepare the Messenger of God's burial. Some [of the authorities] state that the burial took place on Tuesday, that is, the following day of the Messenger of God's death, while the others state that' he was buried three days after his death. The report of some of those authorities has already preceded. 
Ibn Humayd--Salamah--Muhammad b. Ishaq--'Abdallah b. Abi Bakr, Kathir b. 'Abdallah, and others who relate from `Abdallah b. 'Abbas: 'All b. Abi Talib, al-'Abbas b. 'Abd al-Muttalib, al-Fadl b. al-'Abbas, Qutham b. al-'Abbas, Usamah b. Zayd, and Shuqran, freedman of the Messenger of God, were the ones who took charge of the washing of the Prophet. Aws b. Khawli, one of the Banu 'Awf b. al-Khazraj, said to 'Ali, "I adjure you by God, O 'Ali, [where is] our share in regard to the Messenger of God?" Aws was one [of the companions of the Messenger of God] who had participated in Badr. 'Ali allowed him to enter, so he came in and was present at the Messenger of God's washing. `Ali made the Prophet's body to rest upon his breast and 'Abbas, al-Fads, and Qutham turned him over along with 'Ali. Usamah and Shuqran were the ones who poured water [over him], while 'Ali washed him, having rested him against his breast. The shirt was still on the Prophet's body; 'Ali rubbed him from the outside without touching the Messenger of God's [body directly] with his hands while he was saying, "With my father may you be ransomed, and with my mother! How excellent you are in life and in death!" The Messenger of God's body did not look like what an ordinary corpse would look like.}}

===Ibn Sa’d===

{{Quote|Ibn Sa’d, Vol. 2, p. 249|'''The apostle of Allah and his companions ate from it. It (goat) said: "I am poisoned."''' He [Muhammad] said to his Companions, "Hold you hands! because it has informed me that it is poisoned!" They withdrew their hands, but Bishr Ibn al-Bara expired. The apostle of Allah sent for her (Jewess) and asked her, "What induced you to do what you have done?" She replied, "'''I wanted to know if you are a prophet, in that case it will not harm you''' and if you are a king, I shall relieve the people of you. '''He gave orders and she was put to death'''.}}

{{Quote|Ibn Sa’d, Vol. 2, p. 250|Verily '''a woman of the Jews of Khaibar presented poisoned (meat of) goat to the apostle of Allah. The he recognized that it was poisoned''', so he sent for her and asked her, "What induced you to do what you have done?" She replied, "I thought if you are a prophet, Allah will inform you, and if you are a pretender, I shall relieve people of you. '''When the apostle of Allah felt sick, he got himself "cupped"'''.}}

{{Quote|Ibn Sa’d, Vol. 2, pp. 251-252|When the Apostle of Allah, may Allah bless him, conquered Khaybar and he had peace of mind, Zaynab Bint al-Harith, the brother of Marhab, who was the spouse of Sallam Ibn Mishkam, inquired: Which part of the goat is liked by Muhammad? They said: The foreleg. Then she slaughtered one from her goats and roasted it (the meat). Then she wanted a poison which could not fail. The Jews discussed about poisons and became united on one poison.''' She poisoned the she-goat putting more poison on the forelegs, and shoulder.''' When the sun had set and the Apostle of Allah, may Allah bless him, returned after leading the people in Maghrib (sun-set) prayers, she sat by his feet. He asked her about her. She said: O Abu al-Qasim! Here is a present which I wish to offer to you. The Prophet, may Allah bless him, ordered it to be taken. It was served to him and to his Companions who were present and among those who were present was Bishr Ibn al-Bara Ibn Ma’rur. Then the Apostle of Allah, may Allah bless him, said: Come closer and have night meal. '''The Apostle of Allah, may Allah bless him, took the foreleg, a piece of which he put into his mouth'''. Bishr Ibn al-Bara took another bone and put it into his mouth. '''When the Apostle of Allah, may Allah bless him, ate one morsel of it''' Bishr ate his and other people also ate from it. Then the Apostle of Allah, may Allah bless him, said: Hold back your hands! Because this foreleg; and according to another version, the shoulder of the goat, has informed me that it is poisoned. Thereupon Bishr said: By Him Who hath made you great! I discovered it from the morsel I took. Nothing prevented me from emitting it out, but the idea that I did not like to make your food unrelishing. When you had eaten what was in your mouth, I did not like to save my life after yours, and I also thought you would not have eaten it if there was something wrong. Bishr did not rise from his seat but his color changed to that of taylsan (a green cloth). For a year the pain did not permit him to change his sides but with the help of others and then he expired. According to another version, he died before leaving his seat. He (Ibn Sa’d) said: A peace of it was dropped before a dog who ate it and died (instantaneously) without being able to move its foreleg. The Apostle of Allah sent for Zaynab Bint al-Harith and said to her: What induced you to do what you have done? She replied: '''You have done to my people what you have done. You have killed my father, my uncle, and my husband, so I said to myself. If you are a prophet, the foreleg will inform you; and others have said: If you are a king we will get rid of you'''. The Jewess returned as she had come. He (Ibn Sa’d) said: '''The Apostle of Allah, may Allah bless him, handed her over to the heirs of Bishr Ibn al-Bara who put her to death'''.}}

{{Quote|Ibn Sa’d, Vol. 2, p. 252|'''The Apostle of Allah, may Allah bless him, lived after this three years till in consequence of his pain he passed away'''. During his illness he used to say: '''I did not cease to find the effect of the (poisoned) morsel, I took at Khaybar and I suffered several times (from its effect) but now I feel the hour has come of the cutting of my jugular vein, which is a vein in the back'''}}

{{Quote|Ibn Sa’d, Vol. 2, p. 294|Umm Bishr [the mother of the Muslim man who also died eating poison], came to the prophet during his illness and said, "O apostle of Allah! I never saw fever like it in any one." The prophet said to her, "Our trial is double and so our reward [in heaven], is double. What do the people say about it [his illness]?" She said, "They say it is pleurisy." Thereupon the apostle said, "Allah will not like to make His apostle suffer from it (pleurisy) because it indicates the possession of Satan,''' but (my disease is the result of) the morsel that I had taken along your son'''. It has cut my jugular vein."}}

{{Quote|Ibn Sa’d, Vol. 2, p. 322| When the last moment of the prophet was near, he used to draw a sheet over his face; but when he felt uneasy, he removed it from his face and said: "'''Allah's damnation be on the Jews and the Christians''' who made the graves of their prophets objects of worship."}}

==Scholars==

===Al Munajjid===

{{Quote|1=[{{Reference archive|1=http://islamqa.com/en/ref/32762|2=2011-11-05}} The Jews’ attempts to kill the Prophet (peace and blessings of Allaah be upon him)] Islam Q&A, Fatwa No. 32762|2=Then came the poisoning incident, after the conquest of Khaybar. Al-Bukhaari (2617) and Muslim (2190) narrated from Anas that a Jewish woman came to the Messenger of Allaah (peace and blessings of Allaah be upon him) with some poisoned mutton. The Messenger of Allaah (peace and blessings of Allaah be upon him) ate from it, then he asked her about that. She said, “I wanted to kill you.” He said, “Allaah would not let you do that.” They said, “Shall we kill her?” He said, “No.” He said, I can still see the effect of that on the palate of the Messenger of Allaah (peace and blessings of Allaah be upon him).

Al-Nawawi said: It is as if the poison still left some trace of blackness etc.

The name of this woman was Zaynab bint al-Haarith, the wife of Salaam ibn Mashkam, one of the leaders of the Jews.

The reports differ as to whether or not she was killed. It seems that the Prophet (peace and blessings of Allaah be upon him) did not kill her at first, but when Bishr ibn al-Bara’ ibn Ma’roor died as a result of the effects of this food, '''then he executed her as a qisaas punishment'''.

Al-Bukhaari (5777) narrated that Abu Hurayrah said: When Khaybar was conquered, a roasted poisoned sheep was presented to the Prophet as a gift (by the Jews). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Let all the Jews who have been here, be assembled before me.” The Jews were gathered and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Will you now tell me the truth, if I ask you about something?” They replied, “Yes.” He asked, “Have you poisoned this sheep?” They said, “Yes.” He asked, “What made you do that?” They said, “We wanted to know if you were a liar in which case we would have got rid of you, and if you are a Prophet then the poison would not harm you.”

'''The Prophet (peace and blessings of Allaah be upon him) used to feel ill because of this food, and he would be treated with cupping for that.'''

Ahmad (2784) narrated from Ibn ‘Abbaas that a Jewish woman sent a gift to the Messenger of Allaah (peace and blessings of Allaah be upon him) of a poisoned roasted sheep. He sent for her and asked her, “What made you do what you did?” She said, “I wanted to see if you were a Prophet, then Allaah would tell you about it, and if you were not a Prophet the people would be rid of you.” Whenever the Messenger of Allaah (peace and blessings of Allaah be upon him) felt ill as a result of that he would have himself treated by cupping. On one occasion he traveled and when he entered ihraam he felt ill as a result of that and he had himself treated by cupping. The editor of al-Musnad classed it as saheeh.

'''That had an impact in causing his death, so he (peace and blessings of Allaah be upon him) died as a martyr (shaheed)''', as Ibn Mas’ood (may Allaah be pleased with him) said:

“If I were to swear by Allaah nine times that the Messenger of Allaah (peace and blessings of Allaah be upon him) was killed, that is more beloved to me than swearing once, because Allaah made him a Prophet and made him a martyr.” Narrated by Ahmad, 3617. The editors said, its isnaad is saheeh according to the conditions of Muslim.

'''Al-Sindi said: The words “he was killed” mean by the poison in the meat of the sheep’s foreleg that he ate, when the effects of that appeared when he was dying'''.

Quoted from Haashiyat al-Musnad, 6/116.

Al-Bukhaari narrated in his Saheeh, in a mu’allaq report, and al-Haakim narrated in his Mustadrak in a mawsool report, that ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) used to say, in the illness which would be his last, ‘O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison.”

The aorta is the vein that is towards the back and is connected to the heart; if it is cut then the person will die.}}

===Standing Committee===

The ''Standing Committee for Scholarly Research and Issuing Fatwas'' in Saudi Arabia is one of the respected scholarly committees of current times. It includes a number of senior scholars and it has a high level of credibility in scholarly and Islamic circles.<ref>Muhammed Salih Al-Munajjid - [{{Reference archive|1=http://d1.islamhouse.com/data/en/ih_fatawa/en_A_brief_introduction_to_the_fatwas_of_the_Standing_Committee_for_Scholarly_Research_and_Issuing_Fatwas.pdf|2=2011-11-05}} A brief introduction to the fatwas of the Standing Committee for Scholarly Research and Issuing Fatwas] - Islamic Propagation Office in Rabwah, Riyadh, 2009</ref>

{{Quote|1=[{{Reference archive|1=http://islamqa.com/en/ref/106415|2=2011-11-05}} The Prophet (peace and blessings of Allaah be upon him) was affected by the poisoned mutton that he ate in Khaybar] Islam Q&A, Fatwa No. 106415|2=''Question:''

Some people doubt that the prophet may have died from poisoning. As a result of eating from the poisoned sheep that was offered to him by the Jewish woman, is this true?.

Answer:

Praise be to Allaah.

'''It is proven by the scholars who studied the Prophet’s biography in detail''' that he ate mutton that had been poisoned by a Jewish woman in Khaybar, then the leg of mutton spoke and informed the Prophet (peace and blessings of Allaah be upon him) that it was poisoned, so he stopped eating it. When his final illness came, he (peace and blessings of Allaah be upon him) said: “O ‘Aa’ishah, I still feel the pain of the food that I ate in Khaybar, and this time I feel that my aorta is being cut from that poison.” Narrated by al-Bukhaari in his Saheeh. '''So there is no room for doubt that this poison affected his body, since it is proven in al-Saheeh and elsewhere'''.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (26/36).}}

===IslamWeb===

{{Quote|1=[http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=86435 Prophet Muhammad, sallallahu alayhi wa sallam, died and is buried in Madinah] IslamWeb, Fatwa No. 86435, June 10, 2003|2=Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Allah Said in His perfect Book: {''Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment)''.}[27:65]. He the Almighty clearly Ordered His Prophet (Sallallahu Alaihi wa Sallam) to inform the people: {''Say (O Muhammad (SAW) "I don't tell you that with me are the treasures of Allah, nor (that) I know the Unseen; …''}[6:50]. How can a common person, let alone a Muslim, believe that the Prophet (Sallallahu Alaihi wa Sallam) has the knowledge of the unseen while Allah and His Prophet (Sallallahu Alaihi wa Sallam) deny with that. In addition, having the knowledge of the unseen is among the special Attributes of Allah and He is deemed far above from sharing His Attributes with anyone else. In fact, during the time of the Prophet (Sallallahu Alaihi wa Sallam), He often used to informed some matters of the unseen such as the signs of the Last Hour, the wars that will happen, and he even informed about Paradise and Hell-fire, etc. But this was not based on his own knowledge rather Allah The Almighty informed him and ordered him to inform others. Allah Says (interpretation of meaning): {''"(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen).''" Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes),… }[72:26].

'''Claiming that the Prophet (Sallallahu Alaihi wa Sallam) is alive like us is a totally false claim'''. The Prophet (Sallallahu Alaihi wa Sallam) died as other Prophets (Alaihim al-Salaam) died and he was buried in al-Madinah. Allah Says (interpretation of meaning): {''Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will ye then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve him) with gratitude.''}[3:144]. In another verse He Declares: {''Verily you (O Muhammad (SAW) will die, and verily they (too) will die.''}[39:30].

Now the Prophet (Sallallahu Alaihi wa Sallam) is in Barzakh, which is totally different from this world. The life in Barzakh is different from the life in this world. The details about the life of Barzakh could be known only by Qur'an and Sunnah since they are among the unseen matters. Allah Says (interpretation of meaning): {''…Nay, they are alive, with their Lord, and they have provision.''}[3:169].

In fact, the grade of Prophets (Alaihim Salaam) is far above the grade of martyrs, thus they are more entitled to be alive in the Barzakh. But the life and the matters of the Barzakh are not similar to the life and matters of this life. Allah Alone knows the details of that life. So comparing these two worlds is not possible. If the life of the Barzakh were similar to the life of this world, it would not be correct to ascribe death to the Prophet Salla Allahu Alaihi Wa Sallam, as mentioned in the above verse.

'''Due to the differences of both lives the Prophet (Sallallahu Alaihi wa Sallam) is not aware of what is going on in this world. He does not know who is asking help from him, and who is seeking child, wealth, wife, etc.''' from him as practiced by the grave worshippers. The Prophet (Sallallahu Alaihi wa Sallam) said: ''"Lo! Some men from my followers will be brought and then (the angels) will drive them to the left side (Hell-Fire). I will say. 'O my Lord! (They are) my companions!' Then a reply will come (from Almighty), 'You do not know what they did after you.'"''[al-Bukhari]. This Hadith proves that he does not know the matters of this world after his death otherwise he will be aware of the situations of his people.

On the other hand, if it is said that the Prophet (Sallallahu Alaihi wa Sallam) is alive in his grave, it does not mean that his life is similar to the life of those who are living in this world. So, '''if one seeks his help asks something from him he commits Shirk (polytheism).'''

Finally, what we mentioned above is the sole truth that is approved in Qur'an and Sunnah, whoever believes so is a true Muslim and whoever opposes such a person, insults him and accuses him of Kufr (disbelief) is committing a great sin, since he is considering a Muslim person Kafir without any reason.}}

==See Also==

*[[Muhammad's Death]] ''- A hub page that leads to other articles related to Muhammad's Death''

==External Links==

*[{{Reference archive|1=http://www.answeringmuslims.com/2011/10/who-killed-muhammad.html|2=2011-10-31}} Who Killed Muhammad?] ''- Answering Muslims''

==References==
{{reflist}}

[[Category:QHS]]
[[Category:Muhammad]]
[[Category:Islamic History]]
[[Category:Sacred history]]

Qur'an, Hadith and Scholars:Muhammad and the Satanic Verses

2026-05-16T19:28:15Z

Asmith: updated page score

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According to orthodox Sunni Islam, the Qur'an as a whole was not the inspired word of a prophet channeling the holy spirit of Allah, but rather the very words of Allah coming out through the lips of his final apostle. As such, every word of the Qur'an, in Allah's own clear Arabic, is not simply divinely inspired, but is literally divine speech. Despite the lofty place of the text of the Qur'an in Islamic theology, according to the Islamic tradition at least one time the holy words of Allah were sullied by the whispers of Satan. In what is known as the Satanic verses incident, or also the [[Satanic Verses (Gharaniq Incident)|Gharaniq (cranes) incident]], according to all of the great biographers of the prophet, Satan whispered into the ear of Muhammad, corrupting a divine verse from Allah and turning it into an invitation to [[shirk]], in the form of the worship of the daughters of Allah, deities worshipped by the pagan Meccans in addition to Allah at their shrine, the [[Ka'bah]]. This verse endeared Muhammad to the pagan Meccans, who had been dismayed by Muhammad's attacks on their gods and his declarations that their ancestors were in [[Jahannam (Hell)|hell]]. Muhammad would later retract the verse, declaring it to be the work of Satan. Later commentators, theologians and scholars have questioned the incident. Nevertheless, the incident is well documented in the Islamic tradition, with attestation in [[Ibn Ishaq]], [[Tabari|al-Tabari]], and [[Sahih Bukhari]] inter alia. Modern academic scholars today also generally reject the story, at least in terms of detail, though most agree that an interpolation of verses has occured at almost the same point in the surah.

{{Main|Satanic Verses (Gharaniq Incident)}}

==Qur'an==

===Quran 53:19-22===

{{quote |{{Quran-range|53|19|22}} |Have ye seen Lat. and 'Uzza, And another, the third (goddess), Manat? What! for you the male sex, and for Him, the female? Behold, such would be indeed a division most unfair!}}

===Quran 22:52-53===

{{quote |{{Quran-range|22|52|53}} | Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom: 
That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth):}}

===Quran 17:73-74===

{{Quote|{{Quran-range|17|73|74}}|And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend. And if We had not strengthened you, you would have almost inclined to them a little.}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|||4862|darussalam}}|Narrated Ibn Abbas: The Prophet performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans and Jinns and human beings prostrated along with him.}}

==Sira==

===Ibn Hisham===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=165-167}}|Now the apostle was anxious for the welfare of his people, wishing to attract them as far as he could. It has been mentioned that he longed for a way to attract them, and the method he adopted is what Ibn Hamid told me that Salama said M. b. Ishaq told him from Yazid b. Ziyad of Medina from M b. Ka'b al-Qurazi: When the apostle saw that his people turned their backs on him and he was pained by their estrangement from what he brought them from God he longed that there should come to him from God a message that would reconcile his people to him. Because of his love for his people and his anxiety over them it would delight him if the obstacle that made his task so difficult could be removed; so that he meditated on the project and longed for it and it was dear to him. Then God sent down ‘By the star when it sets your comrade errs not and is not deceived, he speaks not from his own desire,’ and when he reached His words Have you thought of al-Lat and al-'Uzza and Manat the third, the other, Satan, when he was meditating upon it, and desiring to bring it (sc. reconciliation) to his people, put upon his tongue ‘these are the exalted Gharaniq whose intercession is approved.' When Quraysh heard that, they were delighted and greatly pleased at the way in which he spoke of their gods and they listened to him; while the believers were holding that what their prophet brought them from their Lord was true, not suspecting a mistake or a vain desire or a slip, and when he reached the prostration and the end of the Sura in which he prostrated himself the Muslims prostrated themselves when their prophet prostrated confirming what he brought and obeying his command, and the polytheists of Quraysh and others who were in the mosque prostrated when they heard the mention of their gods, so that everyone in the mosque believer and unbeliever prostrated, except al-Walid b. al-Mughira who was an old man who could not do so, so he took a handful of dirt from the valley and bent over it. Then the people dispersed and Quraysh went out, delighted at what had been said about their gods, saying, ‘Muhammad has spoken of our gods in splendid fashion. He alleged in what he read that they are the exalted Ghariniq whose intercession is approved.’
The news reached the prophet’s companions who were in Abyssinia, it being reported that Quraysh had accepted Islam, so some men started to return while others remained behind. Then Gabriel came to the apostle and said, ‘What have you done, Muhammad? You have read to these people something I did not bring you from God and you have said what He did not say to you. The apostle was bitterly grieved and was greatly in fear of God. So God sent down (a revelation), for He was merciful to him, comforting him and making light of the affair and telling him. that every prophet and apostle before him desired as he desired and wanted what he wanted and Satan interjected something into his desires as he had on his tongue. So God annulled what Satan had suggested and God established His verses i.e. you are just like the prophets and apostles. Then God sent down: ‘We have not sent a prophet or apostle before you but when he longed Satan cast suggestions into his longing. But God will annul what Satan has suggested. Then God will establish his verses, God being knowing and Wise.’ Thus God relieved his prophet’s grief, and made him feel safe from his fears and annulled what Satan had suggested in the words used above about their gods by his revelation ‘Are yours the males and His the females? That were indeed an unfair division’ (i.e. most unjust); ‘they are nothing but names which your fathers gave them! as far as the words ‘to whom he pleases and accepts', i.e. how can the intercession of their gods avail with Him?
When the annulment of what Satan had put upon the prophet’s tongue came from God, Quraysh said: ‘Muhammad has repented of what he said about the position of your gods with Allah, altered it and brought something else.’ Now those two words which Satan had put upon the apostle’s tongue were in the mouth of every polytheist and they became more violently hostile to the Muslims and the apostle’s followers. Meanwhile those of his companions who had left Abyssinia when they heard that the people of Mecca had accepted Islam when they prostrated themselves with the apostle, heard when they approached Mecca that the report was false and none came into the town without the promise of protection or secretly.
Of those who did come into Mecca and stayed there until he migrated to Medina and were present at Badr with him was ‘Uthman b. 'Affan ... with his wife Ruqayya d. of the apostle and Abu Hudhayfa b. 'Utba with his wife Sahla d. of Suhayl, and a number of others, in all thirty-three men.}}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VI|ISBN=0-88706-706-9|year=1988|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=M. V. McDonald|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1577/mode/2up|pages=107-112}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=337-341}}|<center>''Satan Casts a False Revelation on the Messenger of God's Tongue''</center>
 
The Messenger of God was eager for the welfare of his people and wished to effect a reconciliation with them in whatever ways he could. It is said that he wanted to find a way to do this, and what happened was as follows.
 
Ibn Humayd—Salamah--Muhammad b. Ishaq—Yazid b. Ziyad al-Madani—Muhammad b. Kali al-Qurazi: When the Messenger of God saw how his tribe turned their backs on him and was grieved to see them shunning the message he had brought to them from God, he longed in his soul that something would come to him from God which would reconcile him with his tribe. With his love for his tribe and his eagerness for their welfare it would have delighted him if some of the difficulties which they made for him could have been smoothed out, and he debated with himself and fervently desired such an outcome. Then God revealed:
 
: ''By the Star when it sets, your comrade does not err, nor is''
: ''he deceived; nor does he speak out of (his own) desire ...''
and when he came to the words:

: '' Have you thought upon al-Lat and al-'Uzza and Manat, the third, the other?''
Satan cast on his tongue, because of his inner debates and what he desired to bring to his people, the words:

: ''These are the high-flying cranes; verily their intercession is accepted with approval.''
When Quraysh heard this, they rejoiced and were happy and delighted at the way in which he spoke of their gods, and they listened to him, while the Muslims, having complete trust in their Prophet in respect of the messages which he brought from God, did not suspect him of error, illusion, or mistake. When he came to the prostration, having completed the surah, he prostrated himself and the Muslims did likewise, following their Prophet, trusting in the message which he had brought and following his example. Those polytheists of the Quraysh and others who were in the Mosque likewise prostrated themselves because of the reference [1193] to their gods which they had heard, so that there was no one in the mosque, believer or unbeliever, who did not prostrate himself. The one exception was al-Walid b. al-Mughirah, who was a very old man and could not prostrate himself; but he took a handful of soil from the valley in his hand and bowed over that. Then they all dispersed from the mosque. The Quraysh left delighted by the mention of their gods which they had heard, saying, "Muhammad has mentioned our gods in the most favorable way possible, stating in his recitation that they are the high-flying cranes and that their intercession is received with approval." 
The news of this prostration reached those of the Messenger of God's Companions who were in Abyssinia and people said, "The Quraysh have accepted Islam." Some rose up to return, while others remained behind. Then Gabriel came to the Messenger of God and said, "Muhammad, what have you done? You have recited to the people that which I did not bring to you from God, and you have said that which was not said to you." Then the Messenger of God was much grieved and feared God greatly, but God sent down a revelation to him, for He was merciful to him, consol?ing him and making the matter light for him, informing him that there had never been a prophet or a messenger before him who de sired as he desired and wished as he wished but that Satan had cast words into his recitation, as he had cast words on Muhammad's tongue. Then God cancelled what Satan had thus cast, and established his verses by telling him that he was like other prophets and messengers, and revealed:

: '' Never did we send a messenger or a prophet before you but that when he recited (the Message) Satan cast words into his recitation (umniyyah). God abrogates what Satan casts. Then God established his verses. God is knower, wise.''

Thus God removed the sorrow from his Messenger, reassured him about that which he had feared and cancelled the words [1194] which Satan had cast on his tongue, that their gods were the high-flying cranes whose intercession was accepted with approval. He now revealed, following the mention of "al-Lat, al-'Uzza and Manat, the third, the other," the words:

: ''Are yours the males and his the females? That indeed were an unfair division! They are but names which you have named, you and your fathers ...'' 
to the words:
: ''to whom he wills and accepts.''
This means, how can the intercession of their gods avail with God?
 

When Muhammad brought a revelation from God cancelling what Satan had cast on the tongue of His Prophet, the Quraysh said, "Muhammad has repented of what he said concerning the position of your gods with God, and has altered it and brought something else." Those two phrases which Satan had cast on the tongue of the Messenger of God were in the mouth of every polytheists, and they became even more ill-disposed and more violent in their persecution of those of them who had accepted Islam and followed the Messenger of God.
 

Those of the Companions of the Messenger of God who had left Abyssinia upon hearing that Quraysh had accepted Islam by prostrating themselves with the Messenger of God now approached. When they were near Mecca, they heard that the report that the people of Mecca had accepted Islam was false. Not one of them entered Mecca without obtaining protection or entering secretly. Among those who came to Mecca and remained there until they emigrated to al-Madinah and were present with the Prophet at Badr, were, from the Banu 'Abd Shams b. 'Abd Manaf b. Qusayy, 'Uthman b. 'Affan b. Abi al-'As b. Umayyah, accompanied by his wife Ruqayyah the daughter of the Messenger of God; Abu Hudhayfah b. 'Utbah b. Rabi'ah b. 'Abd Shams, accompanied by his [1195] wife Sahlah bt. Suhayl; together with a number of others numbering thirty-three men.

Al-Qasim b. al-Hasan—al-Husayn b. Daud—Hajja—Abu Ma-'shar—Muhammad b. Ka'b al-Qurazi and Muhammad b. Qays: The Messenger of God was sitting in a large gathering of Quraysh, wishing that day that no revelation would come to him from God which would cause them to turn away from him. Then God revealed:

: ''By the Star when it sets, your comrade does not err, nor is he deceived ...''
and the Messenger of God recited it until he came to:

: '' Have you thought upon al-Lat and al-'Uzza and Manat, the third, the other?''
when Satan cast on his tongue two phrases:

: ''These are the high flying cranes; verily their intercession is to be desired.''

He uttered them and went on to complete the surah. When he prostrated himself at the end of the surah, the whole company prostrated themselves with him. Al-Walid b. al-Mughirah raised some dust to his forehead and bowed over that, since he was a very old man and could not prostrate himself. They were satisfied with what Muhammad had uttered and said, "We recognize that it is God who gives life and death, who creates and who provides sustenance, but if these gods of ours intercede for us with him, and if you give them a share, we are with you."
 

That evening Gabriel came to him and reviewed the surah with him, and when he reached the two phrases which Satan had cast upon his tongue he said, "I did not bring you these two." Then the Messenger of God said, "I have fabricated things against God and have imputed to Him words which He has not spoken." Then God revealed to him:

: ''And they indeed strove hard to beguile you away from what we have revealed to you, that you should invent other than it against us ...''

to the words:

: ''and then you would have found no helper against us.''
He remained grief-stricken and anxious until the revelation of the verse:

: ''[1196] Never did we send a messenger or a prophet before you ...''
to the words

: '' ... God is knower, wise.''
When those who had emigrated to Abyssinia heard that all the people of Mecca had accepted Islam, they returned to their clans, saying, "They are more dear to us"; but they found that the people had reversed their decision when God cancelled what Satan had cast upon the Messenger of God's tongue.<ref>Al-Tabari (838? – 923 A.D.), The History of al-Tabari (Ta’rikh al-rusul wa’l-muluk), Vol. VI: Muhammad at Mecca, pp. 107-112. Translated by W. M. Watt and M.V. McDonald, SUNY Press, Albany, NY, 1988, ISBN: 0-88706-707-7, pp. 107-112.</ref>}}

===Ibn Sa'd===

{{Quote||<center>''Account of the Causes of the Return of the Companions of the Prophet, from Abyssinia''</center>

Muhammad Ibn Umar informed us; he said: Yunus Ibn Muhammad Ibn Fudalah al-Azfari related to me on the authority of his father (second chain) he (Ibn Sa'd) said: Kthir Ibn Zayd related to me on the authority of al-Muttalib Ibn Abd Allah Ibn Hantab; they said: "the apostle of Allah had seen his people departing from him. He was one day sitting alone when he expressed a desire: "I wish, Allah had not revealed to me anything distasteful to them."

Then the apostle of Allah, approached them (Quraysh) and got close to them, and they also came near to him. One day he was sitting in their assembly near the Ka'bah, and he recited: "By the Star when it sets", (1) till he reached, "Have ye thought upon Al-Uzza and Manat, the third, the other". (2) Satan made him repeat these two phrases: "These idols are high and their intercession is expected". The apostle of Allah repeated them, and he went on reciting the whole surah and then fell in prostration, and the people also fell in prostration with him. Al-Walid Ibn al-Mughirah, who was an old man and could not prostrate, took a handful of dust to his forehead and prostrated on it. It is said: Abu Uhayhah Sa'id Ibn al-As, being an old man took dust and prostrated on it. Some people say: It was al-Walid who took the dust; others say: It was Abu Uhayhah; while other say: Both did it. They were pleased with what the apostle of Allah had uttered. They said: "We know that Allah gives life and causes death. He creates and gives us provisions, but our deities will intercede with Him, and in what you have assigned to them, we are with you." These words pricked the apostle of Allah.

He was sitting in his house and when it was evening, Gabriel came to him and revised the surah. Then Gabriel said: "Did I bring these two phrases?" The apostle of Allah said: "I ascribed to Allah, what He had not said."

Then Allah revealed to him: "And they indeed strove hard to beguile you (Muhammad) away from that which We have inspired you, that you should invent other than it against Us; and then would they have accepted you as a friend. And if We had not made you wholly firm you might almost have inclined to them a little, Then had We made you taste a double (punishment) of living and a double (punishment) of dying then had you found no helper against Us.""(1)

Muhammad Ibn Umar informed us; he said: Muhammad Ibn Abd Allah related to me on the authority of al-Zuhri, he on the authority of Abu Bakr Ibn Abd al-Rahman Ibn al-Harith Ibn Hisham; he said: "This prostration became know to people till the news reached Abyssinia and the Companions of the apostle of Allah that the people of Makkah fell in protraction and joined Islam including al-Walid. Ibn al-Mughirah and Abu Uhayhah who prostrated behind the prophet. The people said: "When such persons have joined Islam, who else remains in Makkah?" They said: "Our relatives are dear to us." So they returned. Where they were at a distance of one hour's walk from Makkah, they confronted some horsemen of Kinanah. They inquired about the Quraysh and their affairs. The horse men said: "Muhammad spoke well of their deities, so they followed him but then they turned apostate. He began to abuse their gods and they began to harm him. We left them in this struggle." They discussed that they should return to Abyssinia; but then they said: "We have reached here, so let us enter (the town), see the Quraysh and visit our families and then return.""

Muhammad Ibn Umar informed us; he said: Muhammad Ibn Abd Allah related to me on the authority of al-Zuhri, he on the authority of Abu Bakr Ibn Abd al Rahman; he said: "They entered Makkah and none entered it except under (some one's) protection; Ibn Masud stayed for a short time and returned to Abyssinia."

Muhammad Ibn Umar said: "They had left (Makkah) in the month of Rajab in the fifth year. There they remained in the months of Shaban and Ramadan. The incident of prostration took place in Ramadan, and they returned in Shawwal in the fifth year."<ref>Ibn Sa'd's "Kitab al Tabaqat al Kabir" (Book of the Major Classes), Volume 1, parts 1 and 2, pp. 236 - 239, translated by S. Moinul Haq, published by the Pakistan Historical Society.</ref>}}

===Al Waqidi===

{{Quote||"On a certain day, the chief men of Mecca, assembled in a group beside the Kaaba, discussed as was their wont the affairs of the city; when Mahomet appeared and, seating himself by them in a friendly manner, began to recite in their hearing the 53 Sura.... "

"And see ye not Lat and Ozza, and Manat the third besides?"

"When he had reached this verse, the devil suggested an expression of the thoughts which for many a day had possessed his soul; and put into his mouth words of reconciliation and compromise, the revelation of which he had been longing for from God, namely;

"These are the exalted Females, and verily their intercession is to be hoped for"

"The Coreish were surprised and delighted with this acknowledgement of their deities; and as Mahomet wound up the Sura with the closing words

"Wherefore bow down before God, and serve Him"

"the whole assembly prostrated themselves with one accord on the ground and worshipped. Walid alone, the son of Mughira, unable from the infirmities of age to bow down, took a handful of earth and worshipped, pressing it to his forehead."

"And all the people were pleased at that which Mahomet had spoke, and they began to say,
"Now we know that it is the Lord alone that give life and takes it away, that created and supports. These our goddesses make intercession with Him for us; and as thou has conceded unto them a portion, we are content to follow thee". But their words disquieted Mahomet, and he retired to his house. In the evening Gabriel visited him; and the prophet recited the Sura unto him. And Gabriel said, "What is this that thou has done? Thou has repeated before the people words that I never gave unto thee". So Mahomet grieved sore, and feared the Lord greatly; and he said, "I have spoken of God that which He had not said." But the Lord comforted His prophet, and restored his confidence, and cancelled the verse, and revealed the true reading thereof (as it now stands), namely,

"And see ye not Lat and Ozza, and Manat the third beside? What! Shall there be male progeny unto you, and female unto him? That were indeed an unjust partition! They are naught but names, which ye and your Fathers have invented, etc."<ref> "The Life of Mahomet", Volume 2, pp. 150 - 152, by W. Muir, quoting "Kitab al-Wakidi", published in London.</ref>}}

==Tafsir==

===Al-Jalalayn===

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.altafsir.com%2FTafasir.asp%3FtMadhNo%3D0%26tTafsirNo%3D74%26tSoraNo%3D22%26tAyahNo%3D52%26tDisplay%3Dyes%26UserProfile%3D0%26LanguageId%3D2|2=2013-03-26}} Surah 22 Ayah 52-53] Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought|2=And We did not send before you any messenger (rasūl) — this is a prophet who has been commanded to deliver a Message — or prophet (nabī) — one who has not been commanded to deliver anything — but that when he recited [the scripture] Satan cast into his recitation, what is not from the Qur’ān, but which those to whom he [the prophet] had been sent would find pleasing. The Prophet (s) had, during an assembly of the [men of] Quraysh, after reciting the [following verses from] sūrat al-Najm, Have you considered Lāt and ‘Uzzā? And Manāt, the third one? [53:19-20] added, as a result of Satan casting them onto his tongue without his [the Prophet’s] being aware of it, [the following words]: ‘those are the high-flying cranes (al-gharānīq al-‘ulā) and indeed their intercession is to be hoped for’, and so they [the men of Quraysh] were thereby delighted. Gabriel, however, later informed him [the Prophet] of this that Satan had cast onto his tongue and he was grieved by it; but was [subsequently] comforted with this following verse that he might be reassured [of God’s pleasure]: thereat God abrogates, nullifies, whatever Satan had cast, then God confirms His revelations. And God is Knower, of Satan’s casting of that which has been mentioned, Wise, in His enabling him [Satan] to do such things, for He does whatever He will. That He may make what Satan has cast a trial, a test, for those in whose hearts is a sickness, dissension and hypocrisy, and those whose hearts are hardened, namely, the idolaters, [hardened] against acceptance of the truth. For truly the evildoers, the disbelievers, are [steeped] in extreme defiance, [in] a protracted feud with the Prophet (s) and the believers, for his tongue uttered mention of their gods in a way that pleased them, and yet this was later nullified.}}

==See Also==

* [[Satanic Verses (Gharaniq Incident)]]

==References==
{{reflist}}
[[Category:QHS]]
[[Category:Qur'an]]
[[Category:Qur'anic textual history]]
[[Category:Muhammad]]
[[Category:Jinn]]
[[Category:Sihr (Magic)]]
[[Category:Revelation]]
[[ar:القرآن_والحديث_والعلماء:_محمد_والآيات_الشيطانية]]

Qur'an, Hadith and Scholars:Muhammad and Jihad

2026-05-16T18:58:47Z

Asmith: Updating score

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The early Islamic tradition delineates two distinct phases to the career of the prophet: the Meccan period, characterized by peaceful exhortations to the pagan people of Mecca to abandon their gods and embrace Islam, and the Medinan period, characterized by expanding conflicts with neighboring Jewish tribes and the pagans of Mecca. According to the [[sira]] and many [[hadith]] traditions, during this period Muhammad both ordered and condoned numerous confrontations and assassinations against his enemies in Mecca and Medina. These military operations constitute [[Jihad]], Arabic for struggle, a holy duty incumbent upon all able-bodied Muslim men to engage in armed struggle to expand the reach of Islam. Men who die "on the path of Allah" will be [[Shaheed (Martyr)|shahids]] who will enjoy [[Houri (Heavenly Virgin)|72 Virgins]] in paradise, and those who live and are victorious will enjoy divinely-approved [[Qur'an, Hadith and Scholars:Muhammad and Booty|booty]] in this world. In the Quran, fighting is urged upon the believers against the oppressive pagans of Mecca who control the holy shrine the [[Ka'bah]] until "the religion, all of it, is to Allah" ({{Quran|8|39}} - see also {{Quran-range|2|190|194}} with a similar command linked to ending religious oppression). Verses and hadiths on this theme were studied by scholars to determine the circumstances in which Jihad [[Jihad as Obligation (Fard)|is an obligation]] upon believers. Muhammad was the leader of these military campaigns and played the role of supreme commander. He also took part in the battles himself, fighting and even being wounded. Jihad was thus a fundamental part of early Islam according to its own tradition and a central occupation of its prophet.

The primary source of information on Islamic history is the Quran itself, which mentions and alludes to a small number of specific battles, as well as containing general commands on the conduct and conditions of fighting. Through this lens and modern historical methods academic scholars have come to regard the biographical/expeditionary literature as unreliable, though with some value when approached cautiously. Modernist Islamic scholars prefer to minimise this material as much as possible. One early source considered to be relatively credible are the letters of 'Urwa b. Zubayr to the late Umayyad court. For further discussion see [[List of expeditions of Muhammad]] and [[Jihad in Islamic Law]].

==Abu Dawud==
{{Quote|{{Abu Dawud||3194|darussalam}}|... He asked: AbuHamzah, did you fight with the Apostle of Allah? He replied: Yes. I fought with him in the battle of Hunayn. The polytheists came out and invaded us so severely that we saw our horses behind our backs. Among the people (i.e. the unbelievers) there was a man who was attacking us, and striking and wounding us (with his sword). Allah then defeated them. They were then brought and began to take the oath of allegiance to him for Islam...}}

==Ibn Ishaq==
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=131-132}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=292}}|A man of Aslum, who had a good memory, told me that Abu Jahl passed by the apostle at al-Safa, insulted him and behaved most offensively, speaking spitefully of his religion and trying to bring him into disrepute. The apostle did not speak to him. Now a freedwoman, belonging to 'Abdullah b. Jud'an b. 'Amr b. Ka'b b. Sa'd b. Taym b. Murra, was in her house listening to what went on. When he went away he betook himself to the assembly of Quraysh at the Ka'ba and sat there. Within a little while Hamza b. 'Abdu'I-Muttalib arrived, with his bow hanging from his shoulder, returning from the chase, for he was fond of hunting and used to go out shooting. When he came back from a hunt he never went home until he had circumambulated the Ka'ba, and that done when he passed by an assembly of the Quraysh he stopped and saluted and talked with them. He Was the strongest man of Quraysh, and the most unyielding. The apostle had gone back to his house when he passed by this woman, who asked him if he had heard of what Abu'I-Hakam b. Hisham had done just recently to his nephew, Muhammad; how he had found him sitting quietly there, and insulted him, and cursed him, and treated him badly, and that Muhammad had answered not a word. Hamza was filled with rage, for God purposed to honour him, so 'he went out at a run and did not stop to greet anyone, meaning to punish Abu Jahl when he met him. When he got to the mosque he saw him sitting among the people, and went up to him until he stood over him, when he lifted up his bow and struck him a violent blow with it, saying, 'Will you insult him when I follow his religion, and say what he says? Hit me back if you can!' Some of B. Makhzum got up to go. to Abu Jahl's help, but he said, 'Let Abu 'Umara alone for, by God, insulted his nephew deeply.' Hamza's Islam was complete, and he followed. the apostle's commands. When he became a Muslim the Quraysh recognized that the apostle had become strong, and had found a protector in Hamza,
and so they abandoned some of their ways of harassing him.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=155}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=342}}|When 'Amr and 'Abdullah came to the Quraysh, not having been able to bring back the prophet's companions and having received a sharp rebuff
from the Negus, and when Umar became a Muslim, he being a strong, stubborn man whose proteges none dare attack, the prophet's companions were so fortified by him and Hamza that they got the upper hand of Quraysh. Abdullah b. Mas'ud used to say, 'We could not pray at the Ka'ba until Umar became a Muslim, and then he fought the Quraysh until he could pray there and we prayed with him.' 'Umar became a Muslim after the prophet's companions had migrated to Abyssinia.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=209}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=456}}|Of B. 'Amr b. 'Auf b. Malik: Sa'd b. Khaythama a 'leader' who was present at Badr and was killed there as a martyr beside the apostle Rifa'a b. 'Abdu'I-Mundhir, a leader present at Badr. 'Abdullah b. Jubay; b. al-Nu'man b. Umayya b. aI-Burak, the name of aI-Burak being Imru'u'l-Qays b. Tha'laba b. 'Amr who was present at Badr and was killed as a martyr at Uhud commanding the archers for the apostle. And Ma'an b. 'Adiy b. aI-Jad b. aI-'AjIan b. Haritha b. Dubay'a, a client of theirs from Baliy present at Badr, Uhud, and aI-Khandaq and all the apostle's battles. He was killed in the battle of aI-Yamama as a martyr in the caliphate of Abu Bakr and 'Uwaym b. Sa'ida who was present at Badr Uhud and al-Khandaq. Total 5.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=280}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=590}}|Then the apostle prepared for war in pursuance of God's command to fight his enemies and to fight those polytheists who were near at hand whom God commanded him to fight. This was thirteen years after his call.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=287-288}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=603-604}}|When they came to the apostle, he said, 'I did not order you to fight in the sacred month,' and he held the caravan and the two prisoners in suspense and refused to take anything from them. When the apostle said that, the men were in despair and thought that they were doomed. Their Muslim brethren reproached them for what they had done, and the Quraysh said 'Muhammad his companions have violated the sacred month, shed blood therein, taken booty, and captured men.' The Muslims in Mecca who opposed them said that they had done it in Sha'ban. The Jews turned this raid into an omen against the apostle. 'Amr b. al-Hadrami whom Waqid had killed they said meant 'amarati'l-harb (war has come to life), al-Hadrami meant hadarati'l-harb (war is present), and Waqid meant waqadati'l-harb (war is kindled); but God turned this against them, not for them, and when there was much talk about it, God sent down to his apostle: 'They will ask you about the sacred month, and war in it. Say war therein is a serious matter, but keeping people from the way of God and disbelieving in Him and in the sacred mosque and driving out His people therefrom is more serious with God.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=288-289}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=605-606}}|Abu Bakr said concerning 'Abdullah's raid (though others say that 'Abdullah himself said it), when Quraysh said, 'Muhammad and his companions have broken the sacred month, shed blood therein and taken booty and made prisoners':
:You count war in the holy month a grave matter
:But graver is, if one judges rightly,
:Your opposition to Muhammad's teaching, and your
:Unbelief in it, which God sees and witnesses,
:Your driving God's people from his mosque
:So that none can be seen worshipping Him there.
:Though you defame us for killing him,
:More dangerous to Islam is the sinner who envies
:Our lances drank the blood of Ibn al-Hadrami's blood
:In Nakhla when Waqid lit the flame of war,
:'Uthman ibn 'Abdullah is with us,
:A leather band streaming with blood restrains him.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=300}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=627}}|Then the apostle went forth to the people and incited them saying, 'By God in whose hand is the soul of Muhammad, no man will be slain this day fighting against them with steadfast courage advancing not retreating but God will cause him to enter Paradise' 'Umayr b. aI-Humam brother of B. Salima was eating some dates which he had in his hand. 'Fine, Fine!' said he, 'is there nothing between me and my entering Paradise save to be killed by these men?' He flung the dates from his hand, seized his sword, and fought against them till he- was slain, [saying the while
:In God's service take no food
:But piety and deeds of good.
:If in God's war you've firmly stood
:You need not fear as other's should
:While you are righteous true and good.]}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=305}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=638}}|When the apostle said, '70,000 of my people shall enter Paradise like the full moon' 'Ukkasha asked if he could be one of them, and the apostle prayed that he might become one. One of the Ansar got up and asked that he too might become one of them, and he replied, 'Ukkasha has forestalled you and the prayer is cold.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=308}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=643-644}} See Also {{Tabari|7|p. 65}}|Then the apostle went forward until when he came out of the pass of al-Safra' he halted on the sandhill between the pass and al-Naziya called Sayar at a tree there and divided the booty which God had granted to the Muslims equally.' Then he marched until he reached Rauha' when the Muslims met him congratulating him and the Muslims on the victory God had given him. Salama b. Salama--so 'Asim b. 'Umar b. Qatada and Yaz'id b. Ruman told me--said, 'What are you congratulating us about? By God, we only met some bald old women like the sacrificial camels who are hobbled, and we slaughtered them!' The apostle smiled and said, 'But, nephew, those were the chiefs'. When the apostle was in al-'Safra', al-Nadr was killed by 'Ali, as a learned Meccan told me. When he was in 'Irqu'l-Zabya 'Uqba was killed. He had been captured by 'Abdullah b. Salima, one of the B. al-'Ajlan.
 When the apostle ordered him to be killed 'Uqba said, 'But who will look after my children, O Muhammad?' 'Hell', he said, and 'Asim b. Thabit b. Abu'l-Aqlah al-Ansari killed him according to what Abu 'Ubayda b. Muhammad b. 'Ammar b. Yasir told me.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=316}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=656-657}}|When those who had gone out to Zaynab returned Hind d. 'Utba met them and said:
:In peace are you wild asses--rough and coarse
:And in war like women in their courses?
Kinan b. al-Rabi' when he handed Zaynab over to the two men said:
:I am astonished at Habbar and the paltry ones of his people
:Who wish me to break my word with Muhammad's daughter.
:I care not for their numbers as long as I live
:And as long as my hand can grasp my trusty blade}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=322-323}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=669}}|Then God said, 'O you that believe, obey God and His apostle, turn not away from him while you are listening.' i.e. Do not contradict his orders when you hear him speak and while you assert that you are on his side. 'And be not like those who said, "We hear" when they did not hear.' i.e. Like the hypocrites who pretend to be obedient and are secretly disobedient to him. 'The worst of beasts with God are the deaf and the dumb who do not understand.' i.e. The hypocrites whom I have forbidden you to imitate.
Dumb in reference to good, deaf to truth, not understanding and not knowing the vengeance and consequence which will come upon them. 'Had God known that there was good among them, He would have made them listen.' i.e. In performing for them the words which they spoke with their tongues, but their hearts contradicted them, and if they had come forth with you, 'they would have turned their backs, going aside.' i.e. Would not have been faithful to you in the purpose for which they had come out. 'O you who believe, respond to God and the apostle when he summons you to that which will quicken you.' i.e. to the war in which God exalted you after humiliation, and made you strong after weakness, and protected you from your enemies after you had been overcome by them.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=322}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=667-668}}|II will cast terror into the hearts of those who disbelieve, so strike off their heads and cut off all their fingers, because they opposed God and His
apostle and he who opposes God and His apostle (will find) God severe in punishment.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=325-326}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=673-675}}|Then He admonished and instructed and taught them how they ought to conduct their wars and said: 'O believers, when you meet an army' whom you fight in the way of God 'Stand firm and remember God often' to Whom you devoted yourselves when you gave your allegiance to Him 'so that you may prosper. And obey God and his apostle and wrangle not lest you fail,' i.e. do not quarrel so that your affairs become disordered 'and your spirit depart.' i.e. your bravery go, 'and be steadfast. God is with the steadfast,' i.e. I am with you when you do that. 'And be not like those who went forth from their houses boastfully to be seen of men,' i.e. do not be like Abu Jahl and his companions who said, 'We will not go back until we have been to Badr and slaughtered camels there and drunk wine and the singing girls have made music for us and the Arabs will hear of it,' i.e. let not your affair be outward show and the subject of gossip, nor concerned with men, and purify your intention towards God and your efforts for the victory of your religion and the help of your prophet. Simply do that and do not aim at anything else. Then He said: 'And when Satan made their deeds seem good to them and said, "No man can conquer you today for I am your protector'". 
Then God mentions the unbelievers and what they will meet when they die, and describes them, and tells His prophet about them until He says: 'If you come upon them in war, deal with them so forcibly as to terrify those who follow them, haply they may take warning,' i.e. make a severe example of them to those that come after, that haply they may understand. 'And prepare what strength you can against them, and cavalry by which you may strike terror into the enemy of God and your enemy' as far as His words, 'And whatever you spend in the way of God will be repaid to you: you will not be wronged,' i.e. you will not lose your reward with God in the next life and a rapid recompense in this world. Then He said, 'And if they incline to peace incline thou to it,' i.e. if they ask you for peace on the basis of Islam then make peace on that basis, 'and rely on God,' verily God will suffice thee, 'He is the Hearer, the Knower'. 'And if they would deceive thee, God is sufficient for thee,' He being behind thee, 'He it is who strengthens thee with His help' after weakness 'and by the believers. And He made them of one mind' by the guidance with which God sent thee to them. 'Hadst thou spent all the world's wealth thou hadst not made them of one mind but God made them of one mind' by His religion to which He gathered them. 'He is mighty, wise.' 
Then He said: 'O prophet, God is sufficient for thee and the believers who follow thee. O prophet, exhort the believers to fight. If there are twenty steadfast ones among you they will overcome two hundred, and if there are a hundred of you they will overcome a thousand unbelievers for they are a senseless people,' i.e. they do not fight with a good intention nor for truth nor have they knowledge of what is good and what is evil. 
'Abdullah b. Abu Najih from 'Ata' b. Abu Ribah from 'Abdullah b. 'Abbas told me that when this verse came down it came as a shock to the
Muslims who took it hard that twenty should have to fight two hundred, and a hundred fight a thousand. So God relieved them and cancelled the verse with another saying: 'Now has God relieved you and He knows that there is weakness amongst you, so if there are a hundred steadfast they shall overcome two hundred, and if there are a thousand of you they shall overcome two thousand by God's permission, for God is with the steadfast.' (Abdullah) said, 'When they numbered half of the enemy it was wrong for them to run from them; but if they were less than half they were not bound to fight and it was permissible for them to withdraw.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=368}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=56}}|They walked on farther and he did the same so that Ka'b suspected no evil. Then after a space he did it for the third time, and cried, 'Smite the enemy of God!' So they smote him, and their swords clashed over him with no effect. Muhammad b. Maslama said, 'I remembered my dagger when I saw that our swords were useless, and I seized it. Meanwhile the enemy of God had made such a noise that every fort around us \vas showing a light. I thrust it into the lower part of his body, then I bore down upon it until I reached his
genitals, and the enemy of God fell to the ground.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=369}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=58}}|The apostle said, 'Kill any Jew that falls into your power.' Thereupon Muhayyisa b. Mas'ud leapt upon Ibn Sunayna, a Jewish merchant with whom they had social and business relations, and killed him. Huwayyisa was not a Muslim at the time though he was the elder brother. When Muhayyisa killed him Huwayyisa began to beat him, saying, 'You enemy of God, did you kill him when much of the fat on your belly comes from his wealth?' Muhayyisa answered, 'Had the one who ordered me to kill him ordered me to kill you I would have cut your head off.' He said that this was the beginning of Huwayyisa's acceptance of Islam. The other replied. 'By God, if Muhammad had ordered you to kill me would you have killed me?' He said, 'Yes, by God, had he ordered me to cut off your head I would have done so.' He exclaimed, 'by God, a religion which can bring you to this is marvellous!' and he became a Muslim.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=373-374}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=65-67}}|The apostle went on until he came down the gorge of Uhud on the high ground of the wadi towards the mountain. He put his camels and army towards Uhud and said, 'Let none of you fight until we give the word.' Now Quraysh had let their camels and horses loose to pasture in some crops which were in al-Samgha, a part of Qanat belonging to the Muslims. When the apostle had forbidden them to fight one of the Ansar said, 'Are the crops of the B. Qayla to be grazed on without our striking a blow?' The apostle drew up his troops for battle, about 700 men. He put over the archers 'Abdullah b. Jubayr brother of B. 'Amr b. 'Auf who was distinguished that day by his white garments. There were 50 archers, and he said, 'Keep the cavalry away from us with your arrows and let them not come on us from the rear whether the battle goes in our favor or against us; and keep your place so that we cannot be got at from your direction.' The apostle then put on two coats of mail and delivered the standard to Mus'ab b. 'Umayr, brother of B. 'Abdul'l-Dar. 
The Quraysh mustered their troops about 3,000 men with 200 horses which they had led along with them. Their calvary on the left flank was commanded by Khalid b. al-Walid; and on the right by 'Ikrima b. Abu Jahl. 
[M. The apostle wore two coats of mail on the day of Uhud, and he took up a sword and brandished it saying] 'Who will take this sword with its right?' Some men got up to take it but he withheld it from them until Abu Dujana Simak b. Kharasa, brother of B. Sa'ida, got up to take it. [M. 'Umar got up to take it, saying, 'I will take it with its right,' but the prophet turned away from him and brandished it a second time using the same words. Then al-Zubayr b. al-'Awwam got up and he too was rejected, and the two of them were much mortified. Then Abu Dujana, &c.] He asked, 'What is its right, O apostle of God?' He answered 'That you should smite the enemy with it until it bends.' When he said that he would take it with its right he gave it to him. Now Abu Dujana was a brave but conceited man in battle and whenever he put on this red turban of his, people knew that he was about to fight. When he took the sword from the apostle's hand [he began to walk to the fight saying:
:I'm the man who took the sword
:When 'Use it right' was the prophet's word.
:For the sake of God, of all the Lord
:Who doth to all their food afford.] 
And he began to strut up and down between the lines. 
Ja'far b. 'Abdullah b. Aslam, client of 'Umar b. al-Khattab, told me on the authority of one of the Ansar of B. Salama that the apostle said when he saw Abu Dujana strutting, 'This is a gait which Allah hates except on an occasion like this.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=375}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=69-70}}|Abu Dujana said, 'I saw a person inciting the enemy, shouting violently, and I made for him, and when I lifted my sword against him, he shrieked, and, it was a woman; I respected the apostle's sword too much to use it on a woman.' 
Hamza fought until he killed Arta b. 'Abdu Shurahbil b. Hashim b. 'Abdu Manaf b. 'Abdu'l-Dar who was one of those who were carrying the standard. Then Siba' b. 'Abdu'l-'Uzza al-Ghubshani, who was known as Abu Niyar, passed by him, and Hamza said, 'Come here, you son of a female circumciser.' Now his mother was Umm Anmar, freedwoman of Shariq b. 'Amr b. Wahb al-Thaqafi, a female circumciser in Mecca. When they closed Hamza smote him and killed him. 
Wahshi, the slave of Jubayr b. Mut'im, said, 'By God, was looking at Hamza while he was killing men with his sword, sparing no one, like a huge camel, I when Siba' came up to him before me, and Hamza said, "Come here, you son of a female circumciser," and he struck him a blow so swiftly that it seemed to miss his head. I poised my javelin until I was sure that it would hit the mark, and launched it at him. It pierced the lower part of his body and came out between his legs. He came on towards me, but collapsed and fell. I left him there until he died, when I came and recovered my. javelin. Then I went off to the camp, for I had no business with anyone but him.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=379}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=77}}|Then God sent down His help to the Muslims and fulfilled His promise. They slew the enemy with the sword until they cut them off from their camp and there was an obvious rout.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=380}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=79}}|Hassan also said about 'Amra and her raising the standard:
:When 'Adal were driven to us
:They were like fawns of Shirk
:With strongly marked eyebrows.
:We attacked them thrusting, slaying, chastising,
:Driving them before us with blows on every side.
:Had not the Harithite woman seized their standard
:They would have been sold in the markets like chattels 
The Muslims were put to flight and the enemy slew many of them. It was a day. of trial and testing in which God honoured several with martyrdom, until the enemy got at the apostle who was hit with a stone so that he fell on his side and one of his teeth was smashed, his face scored and his lip injured. The man who wounded him was 'Utba b. Abu Waqqas.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=87-88}}|The army had fled away from the apostle until some of them went as far as al-Munaqqa near al-A'was. 'Asim b. 'Umar b. Qatada from Mahmud b. Labid told me that when the apostle went out to Uhud Husayl b. Jabir, who was al-Yaman Abu Hudhayfa b. al-Yaman, and Thabit b. Waqsh were sent up into the forts with the women and children. They were both old men and one said to the other, 'What are you waiting for, confound you? Neither of us will live much longer. We are certain to die today or tomorrow, so let us take our swords and join the apostle. Perhaps God will grant us martyrdom with him.' So they took their swords and sallied out until they mingled with the army. No one knew anything about them. Thabit was killed by the polytheists and Husayl by the swords of the Muslims, who killed him without recognizing him. Hudhayfa said, 'It is my father.' They said, 'By God, we did not know him,' and they spoke the truth. Hudhayfa said. 'May God forgive you, for He is most compassionate.' The apostle wanted to pay his blood-money, but Hudhayfa gave it as alms to the Muslims and that increased his favour with the apostle. 
'Asim also told me that a man called Hatib b. Umayya b. Rafi', who had a son called Yazid, was grievously wounded at Uhud and was brought to his people's settlement at the point of death. His kinsmen gathered round and the men and women began to say to him, 'Good news of the garden (of paradise), a son of Hatib.' Now Hatib was an old man who had lived long in the heathen period and his hypocrisy appeared then, for he said, 'What good news do you give him? Of a garden of rue? By God, you have robbed this man of his life by your deception (and brought great sorrow on me.' Tab.)}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=385-386}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=91-93}}|My father Ishaq from shaykhs of the B. Salama told me that 'Amr b. al-Jamuh was a man who was very lame. He had four lion-like sons who were present at the apostle's battles. On the day of Uhud they wanted to detain him, saying that God had excused him. He came to the apostle and told him that his sons wanted to keep him back and prevent his joining the army, 'Yet by God, I hope to tread the heavenly garden despite my lameness.' The apostle said, 'God has excused you, and Jihad is not incumbent on you;' and to his sons he said, 'You need not prevent him; perhaps God Will favour him with martyrdom,' so he went along with him and was killed at Uhud. 
According to what Salih b. Kaysan told me, Hind d. 'Utba and the women with her stopped to mutilate the apostle's dead companions. They cut off their ears and noses and Hind made them into anklets and collars and gave her anklets and collars and pendants to Wahshi, the slave of Jubayr b. Mut'im. She cut out Hamza's liver and chewed it, but she was not able to swallow it and threw it away. Then she mounted a high rock and shrieked at the top of her voice:
:We have paid you back for Badr
:And a war that foIlows a war is always violent.
:I could not bear the loss of 'Utba
:Nor my brother and his uncle and my first-born.
:I have slaked my vengeance and fulfilled my vow.
:You, 0 Wahshi, have assuaged the burning in my breast.
:I shall thank Wahshi as long as I live
:Until my bones rot in the grave. 
Hind d. Uthatha b. 'Abbad b. al-Muttalib answered her:
:You were disgraced at Badr and after Badr,
:a daughter of a despicable man, great only in disbelief.
:God brought on you in the early dawn
:Tall and white-skinned men from Hashim,
:Everyone slashing with his sharp sword:
:Hamza my lion and 'Ali my falcon.
:When Shayba and your father planned to attack me
:They reddened their breasts with blood.
:Your evil vow was the worst of vows. 
Hind d. 'Utba also said:
:I slaked my vengeance on Hamza at Uhud.
:I split his belly to get at his liver.
:This took from me what I had felt
:Of burning sorrow and exceeding pain.
:War will hit you exceeding hard
:Coming upon you as lions advance. 
Salih b. Kaisan told me that he was told that 'Umar said to Hassan, 'O Ibn al-Furay'a, I wish you had heard what Bind said and seen her
arrogance as she stood upon a rock uttering her taunts against us, reminding us of what she had done to Hamza.' Hassan replied, 'I was looking at
the lance as it fell, while I was On the top of Fari'--meaning his fort--land I realized that it was not one of the weapons of the Arabs. It seemed to me as though it was directed at Hamza, but I was not sure. But recite me some of her verse: I will rid you of her.' So 'Umar quoted some of what she said and Hassan said:
:The vile woman was insolent: her habits were vile;
:Seeing that disbelief accompanied her insolence. 
Al-Hulays b. Zabban, brother of the B. al-Harith b. 'Abdu Manat, who was then chief of the black troops, passed by Abu Sufyan as he was striking the side of Hamza's mouth with the point of his spear saying, 'Taste that, you rebel.' Hulays exclaimed, 'O B. Kinana, is this the chief of Quraysh acting thus with his dead cousin as you see?' He said, 'Confound you. Keep the matter quiet, for it was a slip.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=388}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=98}}|My uncle Musa b. Yasar told me that he heard Abu Hurayra say: Abu'l Qasim [Muhammad] said, 'There is none wounded for God's sake but God wiII raise him on the resurrection day with his wounds bleeding, the colour that of blood, the smell like musk.' 
My father Ishaq b. Yasar told me on the authority of shaykhs of the B. Salama that when the apostle ordered the dead to be buried he said, 'Look out for 'Amr b. aI-Jamuh and 'Abdullah b. 'Amr b. Haram; they were close friends in this world, so put them in one grave.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=389}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=100}}|When the apostle rejoined his family he handed his sword to his daughter Fatima, saying, wash the blood from this, daughter, for by God it has
served me well today.' 'Ali also handed her his sword and said 'This one too, wash the blood from it, for by God it has served me well today.' The apostle said, 'If you have fought well, Sahl b. Hunayf and Abu Dujana fought well with you'.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=391}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=105}}|The day of Uhud was a day of trial, calamity, and heart-searching on which God tested the believers and put the hypocrites on trial, those who professed faith with their tongue and hid unbelief in their hearts; and a day in which God honoured with martyrdom those who he willed.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=392}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=106-107}}|'God helped you at Badr when you were contemptible, so fear God that you may be thankful,' i.e. fear Me, for that is gratitude for My kindness. 'God helped you at Badr' when your numbers and strength were inferior 'when thou didst say to the believers: "Is it not enough for you that your Lord reinforced you with three thousand angels sent down? Nay, if you are steadfast and fear God and they come on you suddenly your Lord will reinforce you with five thousand angels cIearly marked,'" i.e. if you are steadfast against My enemy and obey My command and they come on you recklessly I will reinforce you with five thousand angels clearly marked. 
'God did this only as good news for you that your hearts might be at rest therein. Victory comes only from God, the Mighty the Wise,' i.e. I mentioned the armies of My angels only as good news for you and that your hearts might be at rest therein, because I know your weakness and victory comes only from Me because of My sovereignty and power for the reason that power and authority belong to Me, not to anyone of my creatures.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=395}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=112}}|Then He said: 'And with how many a prophet have myriads been slain and they waxed not faint at what befell them in the way of God and were not weak nor humiliated for God loves the steadfast,' i.e. how many a prophet has death (in battle) befallen and many myriads with him, i.e. a multitude, and they waxed not faint at the loss of their prophet nor showed weakness towards their enemies and were not humiliated when they suffered in the fight for God and their religion. That is steadfastness and God loves the steadfast.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=394}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=110}}|Then He said: 'This is a plain statement to men and guidance and admonition to those that fear God,' i.e. this is an explanation to men if they
receive guidance; 'and guidance and admonition,' i.e. a light and discipline 'to those who fear,' i.e. to those who obey Me and know My commandment; 'and do not wax faint or be sad,' i.e. do not become weak and despair at what has befallen you 'you being the superiors,' i.e. you will have the victory 'if you believe,' i.e. if you had believed in what My prophet brought from Me. 'If you have received a shock the (Meccan) army received a shock likewise,' i.e. wounds like yours. 'These are days which We alternate among men,' i.e. we change them among men for trial and search; 'and that God may know those who believe and may choose martyrs from among you, and God loves not wrongdoers,' i.e. to distinguish between believers and hypocrites and to honour some of the faithful with martyrdom.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=394}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=110-111}}|Then He said: 'Or do you think that you will enter the garden when God does not yet know those of you who are energetic and steadfast?' i.e. Do you think that you will enter the garden and receive the honour of My reward when I have not tested you with hardship and tried you with misfortune so that I may know your loyalty by faith in Me, and steadfastness in what has befallen you through Me? 'And you used to wish' for martyrdom when you were in the way of truth before you met your enemy. He means those who urged the apostle to take them out against their enemy because they had not been present at the battle of Badr before that and longing for the martyrdom which they had escaped there. He said: 'And you used to wish for death before you met it.' He says: 'Now you have seen it with your eyes!' i.e. death by swords in the hands of men with nothing between you and them while you looked on. Then He kept them back from you. 'And Muhammad is nothing but an apostle; apostles have passed away before him. Will it be that if he dies or is killed you will turn back on your heels? He who so turns back will not harm God at all, and God will reward the thankful' in reference to the men saying 'Muhammad has been killed' and their flight thereat and breaking away from their enemy.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=396}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=114}}|I carried out My promise to give you victory over your enemy when you routed them with the sword, i.e. killing them by My permission and My giving you power over them and keeping them from you' 'Until you failed,' i.e. deserted and disagreed about the order; i.e. you disputed about My order, i.e. you abandoned the order of your prophet and what he had told you to do, meaning the archers. 'After He had shown you what. You were desiring,' i.e. victory about which there was no doubt and the flight of the (Meccan) army from their wives and property. 'Some of you desired this world,' i.e. those who desired the spoil in this world and abandoned their orders which carried the reward of the hereafter; 'and some of you desired the hereafter" i.e. those who fought for God's sake and did not transgress in going after what they had been forbidden for an accident of this world out of desire for it, hoping for the fine reward that is with God hereafter; i.e. those who fought for religion and did not transgress in going after what they had been forbidden for an accident' of this world. 'To try you' for some of your sins. God pardoned the great sin in that He did not destroy you for having disobeyed your prophet. But I restored My kindness to you. 'And thus God favours the believers.' He punished some sins at once in this world by way of discipline and admonition, but He did not exterminate all for the debt they owed Him because they suffered for disobeying Him, out of mercy to them and as a reward for such faith as they had. 
Then He reproached them for running away from. their prophet and paying no heed when he called to them: 'When you climbed up and paid no heed to anyone while the apostle was calling behind you, He rewarded you with grief for grief, that you might not be sad for what you missed and for what befell you,' i.e. grief after grief by the killing of some of your brethren and your enemy getting the better of you, and what you felt when someone said your prophet had been killed.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=398}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=116-117}}|Then He said: 'So forgive them,' i.e. overlook their offence 'and ask pardon' for their sins: the people of faith who did wrong. 'And consult them about the matter', to show them that you listen to them and ask their help, even if you are independent of them, thereby making their religion agreeable to them. 'And when thou art resolved' on a matter which has come from Me and a matter of religion concerning fighting your enemy when only that will bring you and them advantage, then do as you have been ordered despite the opposition of those who oppose you and in agreement with those who agree with you}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=400}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=119-120}}|Isma'il b. Umayya told me from Abu'l-Zubayr from Ibn 'Abbas: The apostle said when your brethren were slain at Uhud, 'God has put their spirits in the crops of green birds which come down to the rivers of the Garden; they eat of its fruits and come home to where there are golden candlesticks in the shadow of the throne; and when they experience the goodly drink and food and their beautiful resting-place they say: Would that our brethren knew what God has done with us that they might not dislike fighting and shrink from war!' And God says 'I will tell them of you' so He sent down to His apostle these verses 'And do not think,' &c. 
AI-Harith b. al-Fudayl told me from Mahmud b. Labid al-Ansari from Ibn 'Abbas: The martyrs are at Bariq, a river at the gate of the Garden, in
a green tent, their provision from the Garden coming out to them morning and evening. 
One whom I do not suspect told me from 'Abdullah b. Mas'ud that he was asked about these verses 'Do not think', &c., and he said, We asked about them and we were told that when your brethren were slain at Uhud God put their spirits in the crops of green birds which come down to the rivers of the Garden and eat of its fruits and come home to where there are golden candlesticks in the shade of the throne and God takes one look at them and says, 'O My servants, what do you wish that I should give you more?' And they say, 'O our Lord, there is nothing beyond the Garden which Thou hast given us from which we eat when we please.' After the question has been put three times they say the same, adding, 'except that we should like our spirits to return to our bodies and then return to the earth and fight for Thee until we are killed again.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=403}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=129}}|Thus God killed on the day of Uhud 22 polytheists.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=404}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=129-130}}|''Poetry on the Battle of Uhud:''

Hubayra b. Abu Wahb b. 'Amr b. 'A'idh b. 'Abd b. 'Imran b. Makhzum:
:Why does this painful anxiety afflict me at night?
:My love for Hind beset by cares.
:Hind keeps blaming and reproaching me
:While war has distracted me from her.
:Gently now, blame me not; 'tis my habit
:As you know I have never concealed it.
:I help the B. Ka'b as they demand
:Struggling with the burdens they impose.
:I bore my arms bestride a noble horse
:Long of pace, smooth in gait, keeping up with the cavalry's gallop,
:Running like a wild ass in the desert which
:Pursued by hunters keeps close to the females. [...]}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=414-415}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=147-148}}|Ka'b b. Malik answered the two of them:
:Tell Quraysh (the best word is the truest and truth is always acceptable to the wise)
:That we killed your best men, the standard-bearers,
:In revenge for our slain, so what is all the talk about?
:And on the day that we met you
:Michael and Gabriel reinforced and helped us.
:If you kill us the true religion is ours
:And to be killed for the truth is to find God's favour.
:If you think that we are fools
:The opinion of those who oppose Islam is misleading.
:Do not wish for more war but stay at home,
:The habitual man of war is blood-stained, never free of care.
:You will get such blows at our hands
:That the hyaenas will rejoice at the lumps of meat.
:We are men of war who get the utmost from it
:And inflict painful punishment on the aggressors. [...]}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=421}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=161}}|Ka'b b. Malik: [...]
:You have said much in insulting God's apostle.
:God slay you, you cursed rude fellow!
:You utter filth, and then throw it
:At the clean robed godly faithful one.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=434-435}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=186}}|'Amr got as far as al-Qarqara at the beginning of Qanat when two men of B. 'Amir turned up and stopped with him in the shade. Now there was an agreement of friendship between the apostle and the two 'Amiris of which 'Amr knew nothing, and when after questioning he found that they belonged to B. Amr he, let them alone for a time until they slept when he fell upon them and killed them, thinking that he had taken vengeance on them for the killing of the apostle's companions. But when he came to the apostle and told him what he had done he said, 'You have killed two men whose bloodwit I must pay.' Then the apostle said 'This is (the result of) Abu Bara's act. I did not like this expedition fearing what would happen.' When Abu Bara' heard the news he was much
upset at 'Amir's violation of his guarantee in that the apostle's companions had been killed because of what he had done and because he had promised them safety. Among those who were killed was 'Amir b. Fuhayra.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=439-440}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=195-196}}|Among the verses composed about B. al-Nadir are the following from I. Luqaym al-'Absi. (Others say Qays b. Bahr b. Tarif was the author.) [...]
:You had an example at Badr, O Quraysh,
:And at the crowded cistern
:The morning he attacked you with the Khazrajis,
:Obeying the Great and Honoured One,
:Helped by the Holy Spirit, smiting his foes,
:A true apostle from the Compassionate on high;
:An apostle from the Compassionate reciting His book.
:When the truth shone forth he did not hesitate.
:I see his power mounting on every hand
:In accord with God's decree.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=441}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=198}}|Sammak the Jew answered him:
:If you boast, for it is a boast for you
:That you killed Ka'b b. aI-Ashraf
:The day that you compassed his death,
:A man who had shown neither treachery nor bad faith,
:Haply time and the change of fortune
:Will take revenge from 'the just and righteous one'
:For killing al-Nadir and their confederates
:And for cutting down the palms, their dates ungathered.
:Unless I die we will come at you with lances
:And every sharp sword that we have
:In the hand of a brave man who protects himself.
:When he meets his adversary he kills him.
:With the army is Sakhr and his fellows.
:When he attacks he is no weakling
:Like a lion in Tarj protecting his covert,
:Lord of the thicket, crushing his prey, enormous.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=445}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=203-204}}|After the attack on B. al-Nadir the apostle stayed in Medina during Rabi'u'l-Akhir and part of Jumada. Then he raided Najd making for B. Muharib and B. Tha'laba of Ghatafan, until he stopped at Nakhl. This was the raid of Dhatu'l-Riqa'. There a large force of Ghatafan was encountered. The two forces approached one another, but no fighting occurred, for each feared the other. The apostle led the prayer of fear; then he went off with the men. 
(T. Muhammad b. Ja'far b. al-Zubayr and Muhammad b. 'Abdu'l-Rahman from 'Urwa b. al-Zubayr from Abu Hurayra: We went with the apostle to Najd until at Dhatu'l-Riqa' he met a number of Ghatafan. There was no fighting because the men were afraid of them. The prayer of fear came down and he divided his companions into two sections, one facing the enemy and the other behind the apostle. The apostle cried 'Allah akbar,' and so did they all. Then he bowed with those behind him, and he and they prostrated themselves. Then-he bowed with those behind him, and he and they prostrated themselves. When they stood erect they walked backwards to the ranks of their companions and the others returned and prayed one bow. Then they stood erect and the apostle prayed one bow with them and they sat. Those who were facing the enemy came back and prayed the second bow and all sat and the apostle united them with the salam, and gave them the Muslim greeting.)}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=405-407}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=133-135}}|Ka'b b. Malik also answered Hubayra: [...]
:Among us was God's apostle whose command we obey.
:When he gives an order we do not examine it.
:The spirit' descends on him from his Lord
:Brought down from the midst of heaven and taken up again.
:We consult him on our wishes, and our desire
:Is to obey him in all that he wants.
:The apostle said when they appeared,
:'Cast off the fear of death and desire it,
:Be like one who sells his life
:To draw near to a King by Whom he will be restored to life.
:Take your swords and trust in God
:To Whom belongs the disposal of all things.'
:We made for them openly as they rode their camels
:Bearing swords and unafraid
:In a compact force with lances and spears;
:When our steeds planted their feet they kept them firm.
:Into a sea of foemen we plunged,
:Their blacks in the centre some in armour some unprotected. 
[...] 
:The battle waged hot between us
:And all were made to get their fill of evil.
:We are men who see no blame in him who kills
:To guard and protect his protegees.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=454}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=223}}|Now, after God has honoured and guided us to Islam and made us famous by you, are we to give them our property? We certainly will not. We will give them nothing but the sword until God decide between us.' The apostle said: 'You shall have it so.' Sad took the paper and erased what was written, saying, 'Let them do their worst against us!'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=455}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=225}}|Now 'Amr b. 'Abdu Wudd had fought at Badr until he was disabled by wounds, and so he had not been at Uhud. At the battle of the Trench he came out wearing a distinguishing mark to show his rank, and when he and his contingent stopped he challenged anyone to fight him. 'Ali accepted the challenge and said to him: "Amr, you swore by God that if any man of Quraysh offered you two alternatives you would accept one of them?' 'Yes, I did,' he said. 'Ali replied, 'Then I invite you to God and His apostle and to Islam.' He said that he had no use for them. 'Ali went on, 'Then I call on you to dismount.' He replied, 'O son of my brother, I do not want to kill you.' 'Ali said, 'But I want to kill you.' This so enraged 'Amr that he got off his horse and hamstrung it and (T. or) beat its face; then he advanced on 'Ali, and they fought, the one circling round the other. 'Ali killed him and their cavalry fled, bursting headlong in flight across the trench.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=456}}|The dust rose and the apostle heard the cry, 'Allah Akbar' and knew that 'Ali had killed him [His uncle]. [Suhayli continues:] As he came towards the apostle smiling with joy 'Umar asked him if he had stripped him of his armour, for it was the best that could be found among the Arabs. He answered: 'When I had struck him down he turned his private parts towards me and I felt ashamed to despoil him and moreover he had said that he did not want to shed my blood because my father was a friend of his.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=464}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=240-241}}|Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads in those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka'b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka'b what he thought would be done with them. He replied, 'Will you never understand? Don't you see that the summoner never stops and those who are taken do not return? By Allah it is death!' This went on until the apostle made an end of them.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=468}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=249-250}}|Then He said: 'Some of the believers are men who are true to what they covenanted with Allah and some of them have fulfilled their vow in death,' i.e. finished their work and returned to their Lord like those who sought martyrdom at Badr and Uhud. 
'And some of them are still waiting,' i.e. for the help which Allah promised them and the martyrdom like that which befell his companions. God said: 'And they have not altered in the least: i.e. they did not doubt nor hesitate in their religion, and did not change it for another. 'That God may reward the true men for their truth and punish the disaffected if He will, or repent towards them. God is forgiving, merciful. And Allah turned back those who disbelieved in their wrath,' i.e. Quraysh and Ghatafan. 'They gained no good. God averted battle from the believers, and Allah is strong, mighty. And He brought down those of the Scripture people who helped them,' i.e. B. Qurayza, 'from their strongholds' the forts and castles in which they were. 'And he cast terror into their hearts; some you slew and some you captured,' i.e. he killed the men and captured the women and children. 'And caused you to inherit their land and their dwellings, and their property, and a land you had not trod,' i.e.
Khaybar. 'For Allah can do all things.' 
When the affair of B. Qurayza was disposed of, Sa'd's wound burst open and he died a martyr therefrom.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=469}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=254}}|On the day of Qurayza there were martyred of the Muslims of B. al-Harith b. al-Khazraj: Khallad b. Suwayd b. Tha'laba b. 'Amr. A millstone was thrown on him and inflicted a shattering wound. They allege that the apostle said, 'He will have the reward of two martyrs.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=470}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=255}}|Poetry About the Trench and B. Qurayza: 
Dirar b. al-Khattab b. Mirdas brother of B. Muharib b. Fihr said about the battle of the Trench: [...] 
:Night and morning every day
:We attacked them fully armed;
:Sharp swords in our hands
:Cutting through heads and skulls.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=471}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=255-256}}|Ka'b b. Malik brother of B. Salima answered him: [...] 
:We have a prophet, a true helper,
:By whom we can conquer all men.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=474-475}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=261-263}}|Ka'b b. Malik said about the trench: [...] 
:God commanded that the horses should be kept for His enemy in the fight
:(Truly God is the best guarantor of victory)
:That they might vex the enemy and protect the dwellings
:If the horses of the miscreants came near.
:God the mighty helped us with His strength
:And loyal steadfastness on the day of the encounter.
:We obeyed our prophet's orders.
:When he called for war we were the first to respond.
:When he called for violent efforts we made them.
:When we saw the battle we hastened thither.
:He who obeys the prophet's command (let him do so), for among us
:He is obeyed and truly believed.
:By this He will give us victory and show our glory
:And so give us a life of ease.
:Those who call Muhammad a liar
:Disbelieve and go astray from the way of the pious. 
Ka'b also said: 
:The mixed tribes knew when they gathered together against us
:And attacked our religion that we would not submit.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=482}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=273-274}}|Muhammad b. Muslim b. Shihab al-Zuhri from Abdullah b. Ka'b b. Malik told me: One of the things which God did for His apostle was that these two tribes of the Ansar, Aus and Khazraj, competed the one with the other like two stallions: if Aus did anything to the apostle's advantage Khazraj would say, 'They shall not have this superiority over us in the apostle's eyes and in Islam' and they would not rest until they could do something similar. If Khazraj did anything Aus would say the same. 
When Aus had killed Ka'b for his enmity towards the apostle, Khazraj used these words and asked themselves what man was as hostile to the apostle as Ka'b? And then they remembered Sallam who was in Khaybar and asked and obtained the apostle's permission to kill him.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=483-484}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=276}}|Hassan b. Thabit mentioning the killing of Ka'b and Sallam said: 
:God, what a fine band you met,
:O Ibnu'l-Huqayq and Ibnu'l-Ashraf!
:They went to you with sharp swords,
:Brisk as lions in a tangled thicket,
:Until they came on you in your dwelling
:And made you drink death with their swift-slaying swords,
:Looking for the victory of their prophet's religion
:Despising every risk of hurt.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=485-486}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=279-281}}|The Attack on B. Lihyan: 
The apostle stayed in Medina during Dhu'l-Hijja, Muharram, Safar, and the two months of Rabi', and in Jumada'l-Ula, six months after the conquest of Qurayza, he went out against B. Lihyan to avenge his men killed at al-Raji', Khubayb b. 'Adiy and his companions. He made as though he was going to Syria in order to take the people by surprise. He went past Ghurab, a mountain near Medina on the road to Syria, then by Mahis, then by al-Batra; then he turned off to the left and came out by Bin, then by Sukhayratu'l-Yamam, then the track went by the Meccan highroad. He quickened the pace until he came down to Ghuran, the haunts of B. Lihyan. (Ghuran is a wadi between Amaj and 'Usfan extending as far as a village called Saya.) He found that the people had been warned and taken up strong positions on the tops of mountains. When the apostle got there and saw that he had failed to take them by surprise as he had intended, he said, 'Were we to come down to 'Usfan the Meccans would think that we intend to come to Mecca.' So he went out with two hundred riders until he came to 'Usfan, when he sent two horsemen from his companions who went as far as Kura'u'l-Ghamim. Then he turned and went back. 
Jabir b. 'Abdullah used to say, 'I heard the apostle say when he set his face towards Medina "Returning repentant if God will, giving thanks to our Lord. I take refuge in God from the difficulties of the journey and its unhappy ending, and the evil appearance of man and beast."' 
The tradition about the raid on B. Lihyan is from 'Asim b. 'Umar b. Qatada and 'Abdullah b. Abu Bakr from 'Abdullah b. Ka'b b. Malik. Ka'b b. Malik said: 
:If B. Lihyan had waited
:They would have met bands in their settlements, fine fighters.
:They would have met audacious warriors whose terror fills the way
:In front of an irresistible force glittering like stars.
:But they were as weasels who stick to the
:Clefts of the rocks, which have no means of escape.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=489-490}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=287-288}}|Ka'b b. Malik said concerning the day of Dhu Qarad with reference to the horsemen: 
:Do the bastards think that we
:Are not their equals in horsemanship?
:We are men who think killing no shame,
:We turn not from the piercing lances.
:We feed the guest with choicest camels' meat
:And smite the heads of the haughty.
:We turn back the conspicuous warriors in their pride
:With blows that quash the zeal of the unyielding.
:With heroes who protect their standard,
:Noble, generous, fierce as jungle wolves.
:They preserve their honour and their goods
:With swords that smash the heads beneath the helms.
:Ask the Banu Badr if you meet them
:What the brethren did on the day of battle.
:Tell the truth to those you meet whenever you come out.
:Conceal not the news in assemblies.
:Say, We slipped away from the claws of the angry lion
:With rage in his heart which he could not work off.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=490}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=289-290}}|The Raid on B. al-Mustaliq: 
The apostle stayed in Medina during the latter part of the Jumada'l-Akhira and Rajab; then he attacked B. al-Mustaliq of Khuza'a in Sha'ban A.H. 6. 
'Asim b. 'Umar b. Qatada and 'Abdullah b. Abu Bakr and Muhammad b. Yahya b. Habban each told me a part of the following story: The apostle received news that B. Mustaliq were gathering together against him, their leader being al-Harith b. Abu Dirar, the father of Juwayriya d. al-Harith (afterwards) wife of the apostle. When the apostle heard about them he went out and met them at a watering place of theirs called al-Muraysi' in the direction of Qudayd towards the shore. There was a fight and God put the B. al-Mustaliq to flight and killed some of them and gave the apostle their wives, children, and property as booty. A Muslim of B. Kalb b. 'Auf b. 'Amir b. Layth b. Bakr called Hisham b. Subaba was killed by a man of the Ansar of the family of 'Ubada b. al-Samit who thought he was an enemy and killed him in error.|See Also {{Tabari|8|p. 51}}}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=500}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=309}}|The apostle said: 'Alas, Quraysh, war has devoured them! What harm would they have suffered if they had left me and the rest of the Arabs to go our own ways? If they should kill me that is what they desire, and if God should give me the victory over them they would enter Islam in flocks. If they do not do that they will fight while they have the strength, so what are Quraysh thinking of? By Allah, I will not cease to fight for the mission with which God has entrusted me until He makes it victorious or I perish.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=502}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=313}}|So he came to the apostle and sat before him and said: 'Muhammad, have you collected a mixed people together and then brought them to your own people to destroy them? Quraysh have come out with their milch-camels clad in leopard skins swearing that you shall never enter Mecca by force. By God I think I see you deserted by these people (here) tomorrow.' Now Abu Bakr was sitting behind the apostle and he said, 'Suck al-Lat's nipples [the original Arabic reads ''badhr'', or بظر , which means 'clitoris' and is, for instance, the standard term used in the sanction of FGM in Islamic Law]! Should we desert him?'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=503-504}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=315}} See Also {{Tabari|8|p. 82}}|The Willing Homage: 
'Abdullah b. Abu Bakr told me that when the apostle heard that 'Uthman had been killed he said that they would not leave until they fought the enemy, and he summoned the men to give their undertaking. The pledge of al-Ridwan took place under a tree. Men used to say that the apostle took their pledge unto death. Jabir b. 'Abdullah used to say that the apostle did not take their pledge unto death, but rather their undertaking that they would not run away. Not one of the Muslims who were present failed to give his hand except al-Jadd b. Qays, brother of B. Salima. Jabir used to say: 'By Allah, I can almost see him now sticking to his camel's side cringing as he tried to hide himself from the men.' Then the apostle heard that the news about 'Uthman was false}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=505}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=318-319}}|'Umar jumped up and walked alongside Abu Jandal saying, 'Be patient for they are only polytheists; the
blood of one of them is but the blood of a dog,' and he brought the hilt of his sword close up to him. 'Umar used to say, 'I hoped that he would take the sword and kill his father with it, but the man spared his father and so the matter ended.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=506}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=321}}|Then He said: 'God was pleased with the believers when they swore allegiance to you under the tree and He knew what was in their hearts, and He sent down the Sakina' upon them and rewarded them with a recent victory and much spoil which they will take. God is mighty, wise. God has promised you much spoil which you will capture and has given you this in advance, and kept men's hands from you, that it may be a sign to the believers and that He may guide you on an upright path, and other (things) which you have not been able to get. God encompasses them, and God is almighty.'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=507-508}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=324}}|Then Abu Basir went off until he halted at al-'Is in the region of Dhu'l-Marwa by the sea-shore on the road which Quraysh were accustomed to take to Syria. The Muslims who were confined in Mecca heard what the apostle had said of Abu Basir so they went out to join him in al-'Is. About seventy men attached themselves to him, and they so harried Quraysh, killing everyone they could get hold of and cutting to pieces every caravan that passed them, that Quraysh wrote to the apostle begging him by the ties of kinship to take these men in, for they had no use for them; so the apostle took them in and they came to him in Medina).|See Also {{Tabari|8|p. 91}}}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=515-516}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=337}}|The apostle besieged the people of Khaybar in their two forts al-Watih and al-Sulalim until when they could hold out no longer they asked him to let them go, and spare their lives, and he did so. Now the apostle had taken possession of all their property-al-Shaqq, Nata, and al-Katiba and all their forts---except what appertained to these two. When the people of Fadak heard of what had happened they sent to the apostle asking him to let them go and to spare their lives and they would leave him their property, and he did so. The one who acted as intermediary was Muhayyisa b. Mas'ud, brother of B. Haritha. When the people of Khaybar surrendered on these conditions they asked the apostle to employ them on the property with half share in the produce, saying, 'We know more about it than you and we are better farmers: The apostle agreed to this arrangement on the condition that 'if we wish to expel you we will expel you.' He made a similar arrangement with the men of Fadak. So Khaybar became the prey of the Muslims, while Fadak was the personal property of the apostle because they had not driven horses or camels against it.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=519}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=345}}|Afterwards he advanced to the fort with the Muslims and was struck by a stone and killed, never having prayed a single prayer. He was brought to the apostle and laid behind him and covered by his shepherd's cloak. The apostle, who was accompanied by a number of his companions, turned towards him and then turned away. When they asked him why, he said, 'He has with him now his two wives from the dark-eyed houris.' 
'Abdullah b. Abu Najih, told me that he was told that, when a martyr is slain, his two wives from the dark-eyed houris pet him, wiping the dust from his face, saying the while, 'May God put dust on the face of the man who put dust on your face, and slay him who slew you!'}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=531}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=371}}|'Abdullah b. Abu Bakr told me that when the apostle entered Mecca on that pilgrimage 'Abdullah b. Rawaha was holding the halter of his camel and saying: 
:Get out of his way, you unbelievers, make way.
:Every good thing goes with His apostle.
:O Lord I believe in his word,
:I know God's truth in accepting it.
:We will fight you about its interpretation'
:As we have fought you about its revelation
:With strokes that will remove heads from shoulders
:And make friend unmindful of friend.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=538}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=385-386}}|Ka'b b. Malik said:[...] 
:'Twas as though between my ribs and bowels
:A burning piercing pain afflicted me,
:Sorrowing for those who one after another
:Were left lying that day in Mu'ta.
:God bless them, the heroes,
:And may plenteous rains refresh their bones!
:They forced themselves for God's sake
:To ignore the fear of death and cowardly failure.
:They went in front of the Muslims
:Like stallion foals, clad in long mail
:When they were led by Ja'far and his flag
:In front of their leader, and what a fine leader.
:Until the ranks were breached and Ja'far
:Where the ranks were trapped lay prostrate.
:The moon lost its radiance at his death,
:The sun eclipsed and wellnigh dark.
:A chief of high lineage from Hashim,
:In lofty eminence and authority immovable,
:A people by whom God protected His servants,
:To them was sent down the revealed book.
:They excelled other tribes in glory and honour
:And their enlightened minds covered up the ignorance of others.
:They would not embark on a vicious enterprise,
:You could see their speaker deciding justly.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=543-544}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=395-397}}|The apostle said, 'I think you will see Abu Sufyan coming to strengthen the agreement [a peace treaty] and to ask for more time.' [...] Having arrived at Medina he went in to his daughter Umm Habiba [one of Muhammad's wives], and as he went to sit on the apostle's carpet she folded it up so that he could not sit on it. 'My dear daughter,' he said, '! hardly know if you think that the carpet is too good for me or that I am too good for the carpet!' She replied: 'It is the apostle's carpet and you are an unclean polytheist. I do not want you to sit on the apostle's carpet.' 'By God,' he said, 'since you left me you have gone to the bad.' Then he went to the apostle, who would not speak to him; he then went to Abu Bakr and asked him to speak to the apostle for him; he refused to do so. Then he went to 'Umar who said, 'Should I intercede for you with the apostle! If I had only an ant I would fight you with it.' Then he went in to see 'Ali with whom was Fatima the apostle's daughter who had with her 'Ali's little son Hasan crawling in front of her. He appealed to 'Ali on the ground of their close relationship to intercede with the apostle so that he would not have to return disappointed; but he answered that if the apostle had determined on a thing it was useless for anyone to talk to him about it; so he turned to Fatima and said, 'O daughter of Muhammad, will you let your little son here act as a protector between men so that he may become lord of the Arabs for ever?' She replied that her little boy was not old enough to undertake such a task and in any case none could give protection 'against God's apostle. He then asked for 'Ali's advice in the desperate situation. He said, I I do not see anything that can really help you, but you are the chief of B. Kinana, so get up and grant protection between men and then go back home.' When he asked if he thought that that would do any good he replied that he did not, but that he could see nothing else. Thereupon Abu Sufyan got up in the mosque and said, 'O men, I grant protection between men.' He then mounted his camel and rode off to Quraysh who asked for his news. He said that Muhammad would not speak to him, that he got no good from Abu Quhafa's son, and that he found 'Umar an implacable enemy. He had found 'Ali the most helpful and he had done what he recommended, though he did not know whether it would do any good. He told them what he had done and when they asked whether Muhammad had endorsed his words, he had to admit that he had not. They complained that 'Ali had made a fool of him and that his pronouncement was valueless, and he said that he could find nothing else to do or say.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=544-545}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=397-398}}|The apostle ordered preparations to be made for a foray and Abu Bakr came in to see his daughter 'A'sha as she was moving some of the apostle's equipment. He asked if the apostle had ordered her to get things ready, and she said that he had, and that her father had better get ready also. She told him that she did not know where the troops were going. Later the apostle informed the men that he was going to Mecca and ordered them to make careful preparations. He said, 'O God, take eyes and ears from Quraysh so that we may take them by surprise in their land,' and the men got themselves ready. 
Hassan b. Thabit, inciting the men and mentioning the killing of the men of Khuza'a, said:
:It pained me though I did not see in Mecca's valley
:The men of Banu Ka'b with their heads cut off
:By men who had not drawn their swords
:And the many dead who were left unburied.
:Would that I knew if my help with its biting satire
:Would injure Suhayl b. 'Amr, and Safwan
:That old camel who groans from his arse.
:This is the time for war--its girths are tightened.
:Don't feel safe from us, son of Umm Mujalid,
:When its pure milk is extracted and its teeth are crooked.
:Don't be disappointed, for our swords
:Will open the door to death.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=548}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=404}}|The squadrons passed him with their standards, and he asked who they were. When I said Sulaym he would say, 'What have I to do with Sulaym?' and so with Muzayna until all had passed, he asking the same question and making the same response to the reply. Finally the apostle passed with his greenish-black squadron in which were Muhajirs and Ansar whose eyes alone were visible because of their armour. He said, 'Good heavens, 'Abbas, who are these I' and when I told him he said that none could withstand them. 'By God, O Abu Fadl, the authority of your brother's son has become great.' I told him that it was due to his prophetic office, and he said that in the case he had nothing to say against it.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=550}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=408-409}}|Salama b. al-Mayla', one of Khalid's horsemen, was killed, and the polytheists lost about 12 or 13 men; then they took to flight. Himas ran off and went into his house and told his wife to bolt the door. When she asked what had become of his former words he said:
:If you had witnessed the battle of Khandama
:When Safwan and 'Ikrima fled
:And Abu Yazid was standing like a pillar
:And the Muslims met them with their swords
:Which cut through arms and skulls,
:Only confused cries being heard
:Behind us their cries and groans,
:You would not have uttered the least word of blame}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=550-551}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=409-411}}|The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them, except a small number who were to be killed even if they were found beneath the curtains of the Ka'ba. Among them was 'Abdullah b. Sa'd, brother of the B. 'Amir b. Lu'ayy. The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized and returned to Quraysh and fled to 'Uthman b. 'Affan whose foster-brother he was; The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he said yes. When Uthman had left he said to his companions who were sitting around him, 'I kept silent so that one of you might get up and strike off his head!' One of the Ansar said, 'Then why didn't you give me a sign, a apostle of God I' He answered that a prophet does not kill by pointing. 
Another was 'Abdullah b. Khatal of B. Taym b. Ghalib. He had become a Muslim and the apostle sent him to collect the poor tax in company with one of the Ansar. He had with him a freed slave who served him. (He was a Muslim.) When they halted he ordered the latter to kill a goat for him and prepare some food, and went to sleep. When he woke up the man had done nothing, so he attacked and killed him and apostatized. He had two singing-girls Fartana and her friend who used to sing satirical songs about the apostle, so he ordered that they should be killed with him. 
Another was al-Huwayrith b. Nuqaydh b. Wahb b. 'Abd b. Qusayy, one of those who used to insult him in Mecca. 
Another was Miqyas b. Hubaba because he had killed an Ansarl who had killed his brother accidentally, and returned to Quraysh as a polytheist. And Sara, freed slave of one of the B. 'Abdu'l-Muttalib; and 'Ikrima b. Abu Jahl. Sara had insulted him in Mecca. As for 'Ikrima, he fled to the Yaman. His wife Umm Hakim d. al-Harith b. Hisham became a Muslim and asked immunity for him and the apostle gave it. She went to the Yaman in search of him and brought him to the apostle and he accepted Islam. (T. 'Ikrima used to relate, according to what they say, that what turned him to Islam when he had gone to the Yaman was that he had determined to cross the sea to Abyssinia and when he found a ship the master said, 'O servant of God, you cannot travel in my ship until you acknowledge that God is one and disavow any rival to Him, for I fear that if you do not do so we should perish.' When I asked if none but such persons was allowed to travel in his ship he replied, 'Yes, and he must be sincere.' So I thought: Why should I leave Muhammad when this is what he has brought us? Truly our God on the sea is our God on the dry land. Thereupon I recognized Islam and it entered into my heart.) 'Abdullah b. Khatal was killed by Said b. Hurayth al-Makhzumi and Abu Barza al-Aslami acting together. Miqyas was killed by Numayla b. 'Abdullah, one of his own people. Miqyas's sister said of his killing:
:By my life, NumayIa shamed his people
:And distressed the winter guests when he slew Miqyas.
:Whoever has seen a man like Miqyas
:Who provided food for young mothers in hard times. 
As for Ibn Khatal's two singing-girls, one was killed and the other ran away until the apostle, asked for immunity, gave it her. Similarly Sara,
who lived until in the time of 'Umar a mounted soldier trod her down in the valley of Mecca and killed her. AI-Huwayrith was killed by 'Ali. 
Sa'id b. Abu Hind from Abu Murra, freed slave of 'Aqil b. Abu Talib, told me that Umm Hani' d. Abu Talib said: When the apostle halted in the upper part of Mecca two of my brothers-in-law from B. Makhzum fled to me. (She was the wife of Hubayra b. Abu Wahb al-Makhzumi) 'Ali came in swearing that he would kill them, so I bolted the door of my house on them and went to the apostle and found him washing in a large bowl in which was the remains of dough while his daughter Fatima was screening him with his garment.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=552}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=411-412}}|Muhammad b. Ja'far b. al-Zubayr from 'Ubaydullah b. 'Abdullah b. Abu Thaur from Safiya d. Shayba told me that the apostle after arriving in Mecca when the populace had settled down went to the temple and encompassed it seven times on his camel touching the black stone with a stick which he had in his hand. This done he summoned 'Uthman b. Talha and took the key of the Ka'ba from him, and when the door was opened for him he went in. There he found a dove made of wood. He broke it in his hands and threw it away. Then he stood by the door of the Ka'ba while the men in the mosque gathered to him. 
[I.I. from 'Abdullah b. Abu Bakr from 'Ali b. 'Abdullah b. 'Abbas: The apostle entered Mecca on the day of the conquest and it contained 360
idols which Iblis' had strengthened with lead. The apostle was standing by them with a stick in his hand, saying, 'The truth has come and falsehood has passed away; verily falsehood is sure to pass away' (Sura 7. 82). Then he pointed at them with his stick and they collapsed on their backs one after the other. 
When the apostle prayed the noon prayer on the day of the conquest he ordered that all the idols which were round the Ka'ba should be collected and burned with fire and broken up. Fadala b. al-Mulawwih al-Laythi said commemorating the day of the conquest:
:Had you seen Muhammad and his troops
:The day the idols were smashed when he entered,
:You would have seen God's light become manifest
:And darkness covering the face of idolatry. 
I.I. from Hakim b. 'Abbad b. Hanif and other traditionists: Quraysh had put pictures in the Ka'ba including two of Jesus son of Mary and Mary (on both of whom be peace!). I. Shihab said: Asma' d. Shaqr said that a woman of Ghassan joined in the pilgrimage of the Arabs and when she saw the picture of Mary in the Ka'ba she said, 'My father and my mother be your ransom! You are surely an Arab woman!' The apostle ordered that the pictures should be erased except those of Jesus and Mary. 3]}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=558-559}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=421-423}}|Among the poems about the conquest is the following from Hassan b. Thabit: [...] 
:Gabriel, God's messenger, is with us and
:The holy spirit has no equal.
:God said, 'I have sent a man
:Who speaks the truth if you will profit by experience.
:I bear witness to him, so arise confess him truthful.'
:But you said, 'We will not and we do not wish to.'
:And God said, 'I have sent an army,
:The Ansar accustomed to the fray.'
:Every day we get from Ma'add
:Cursing, battle, or lampooning.
:We will repulse with verses those who lampoon us
:And smite them when war breaks out.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=560-561}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=425-426}}|Bujayr b. Zuhayr b. Abu Sulma said concerning the day of the conquest:
:Muzayna and the Banu Khufaf that day
:Expelled the people of al-Haballaq' from every ravine.
:We smote them with our sharp swords
:The day the good prophet entered Mecca.
:We came on them with seven hundred from Sulaym
:And a full thousand from Banu 'Uthman.
:We smote their shoulders with cut and thrust
:And shot them with our feathered shafts.
:You could hear among the ranks their whisper
:As if the notched end were split from its binding.
:We went with lances straight levelled
:While our horses wheeled among them.
:We came back plundering as we would
:While they went back discomfited.
:We pledged our faith to the apostle
:In sincere friendship.
:They heard what we said and determined
:To depart from us that day of fear.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=561}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=428}}|Khalid's Expedition After the Conquest to The B. Jadhima of Kinana and 'Ali's Expedition to Repair Khalid's Error: 
The apostle sent out troops in the district round Mecca inviting men to God: he did not order them to fight. Among those he sent was Khalid b. al-Walid whom he ordered to go to the lower part of the flat country as a missionary; he did not send him to fight. He subdued the B. Jadhima and killed some of them.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=564}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=434-435}}|One of the B. Jadhima said:
:God requite Mudlij for the evil they did us
:Wherever they go or rest.
:They took our goods and divided them;
:The spears came at us not once nor twice.
:Were it not for the religion of Muhammad's people
:Their cavalry would have fled and been driven off.
:What hindered them from helping a squadron
:Like a swarm of locusts loose and scattered abroad?
:If they repent or return to their (right) way,
:We will not repay them for what the squadron lost. 
Wahb of the B. Layth answered him:
:We called 'Amir to Islam and the truth.
:It is not our fault if 'Amir turned their backs.
:What happened to 'Amir, confound them, is not our fault
:Because their minds were foolish and went astray.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=570}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=446}}|The apostle turned to Abu Sufyan who was one of those who stood firm with the apostle that day and was an excellent Muslim when he accepted the faith, as he was holding on to the back of the saddle of his mule and asked who it was. He replied, 'I am your mother's son, O apostle of God."}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=572-574}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=450-452}}|'Abbas b. Mirdas al-Sulami, mentioning Qarib b. al-Aswad and his flight from his father's sons, and Dhu'l-Khimar and his shutting up his
people to death, said:
:Who will tell Ghaylan and 'Urwa from me
:(I think one who knows will come to him).
:I send to tell you something
:Which is different from what you say which will go round
:That Muhammad is a man, an apostle to my Lord
:Who errs not, neither does he sin.
:We have found him a prophet like Moses,
:Any who would rival him in goodness must fail.
:Evil was the state of the B. Qasiy in Wajj
:When each one's affairs were decreed.
:They lost the day (and every people has a ruler
:And fortunes change).
:We came on them like lions of the thickets,
:The armies of God came openly.
:We came at the main body of B. Qasiy
:Almost flying at them in our rage.
:Had they stayed I swear we would have come at them
:With armies and they would not have got away.
:We were as lions of Liya there until we destroyed them
:And al-Nusur were forced to surrender.
:There was a day before that day at Hunayn which is past
:And blood then flowed freely.
:In former days there was no battle like this;
:Men of long memories have never heard of such.
:We slew B. Hutayt in the dust by their flags
:While the cavalry turned away.
:Dhu'l-Khimar was not the chief of a people
:Who possessed intelligence to blame or disapprove.
:He led them on the road to death
:As everyone could see.
:Those who escaped were choked with terror,
:A multitude of them were slain.
:The languid man could not help in such a case
:Nor he who was too shy and hesitant to attack.
:He destroyed them and he perished himself.
:They had given him the leadership and the leaders fled.
:Banu 'Auf's horses went at a fair pace
:Fed on fresh grass and barley.
:But for Qarib and his father's sons
:The fields and castles would have been divided,
:But they attained prominence
:By the lucky advice they were given.
:They obeyed Qarib and they had good fortune
:And good sense that brought them glory.
:If they are guided to Islam they will be found
:Leaders of men while time lasts.
:If they do not accept it they call
:For God's war in which they will have no helper.
:As war destroyed the B. Sa'd
:And fate the clan of B. Ghaziya.
:The B. Mu'awiya b. Bakr
:Were like a flock of sleep coming bleating to Islam.
:We said, 'Be Muslims; we are your brethren,
:For our breasts arc free from enmity.'
:When the people came to us they seemed
:Blind to hatred after peace had come.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=574-575}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=453-454}}|'Amra d. Durayd said of Rabi'a's killing him:
:l' faith I did not fear the army of fate
:On Durayd's account in the valley of Sumayra.
:God repay the B. Sulaym for him
:And may ingratitude rend them for what they have done.
:May He give us the blood of their best men to drink
:When we lead an army against them.
:Many a calamity did you avert from them
:When they were at the point of death.
:Many a noble woman of theirs did you free
:And others you loosed from bonds.
:Many a man of Sulaym named you noble
:As he died when you had answered his call.
:Our reward from them is ingratitude and grief
:Which melts our very bones.
:May the traces of your cavalry after hard travel
:In Dhu Baqar as far as the desert of al-Nuhaq be effaced!}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=576}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=458}}|One of B. Sad b. Bakr told me that the apostle said that day, 'If you get hold of Bijad, a man of B. Sad b. Bakr, don't let him escape you,' for he had done great wrong. When the Muslims took him they led him away with his family and with him (T. his sister) al-Shayma' d. al-Harith (T. b.
Abdullah) b. Abdu'I-'Uzza, foster-sister of the apostle. They treated her roughly as they brought her along and she told the Muslims that she was the foster-sister of the apostle, but they did not believe her until they had brought her to the apostle.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=577-578}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=461}}|'Abbas b. Mirdas also said:
:O Seal of the Prophets, you are sent with the truth
:With all guidance for the way.
:God has built up love upon you
:In His creation and named you Muhammad.
:Then those who were faithful to your agreement with them,
:An army over whom you set al-Dahhak,
:A man with sharp weapons as though
:When the enemy surrounded him he saw you.
:He attacked those of (his) kith and kin
:Seeking only to please God and you.
:I tell you I saw him charging in clouds of dust
:Crushing the heads of the polytheists;
:Now throttling with bare hands,
:Now splitting their skulls with his sharp sword.
:The B. Sulaym hastened before him
:With continual cuts and thrusts at the enemy.
:They walked beneath his banner there
:Like lions with a haunt they mean to defend.
:They did not hope for consideration of kinship
:But obedience to their Lord and your love.
:These were our doings for which we are renowned.
:And our Helper is your Lord.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=577-581}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=465-466}}|'Abbas b. Mirdas also said: [...]
:With strong warriors of Sulaym
:Who obey his orders to the letter,
:Khufaf and Dhakwan and 'Auf whom you would think
:Were black stallions walking among the she-camels
:As though our reddish-white mail and helmets'
:Clothed long-eared lions which meet one another in their lairs.
:By us God's religion is undeniably strong.
:We added a like number to the clan that was with him.
:When we came to Mecca, our banner
:Was like an eagle soaring to dart on its prey
:(Riding) on horses which gazed upwards.
:You would think when they gallop in their bits there is a sound of jinn among them,
:The day we trod down the unbelievers
:And found no deviation or turning from the apostle's order.
:In a battle mid which the people heard only
:Our exhortations to fight and the smashing of skulls
:By swords that sent heads flying from their base
:And severed the necks of warriors at a blow.
:Often have we left the slain cut to pieces
:And a widow crying Alas! over her husband.
:'Tis God not man we seek to please;
:To Him belongs the seen and the unseen.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=577-583}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=468-467}}|'Abbas b. Mirdas also said: [...]
:We helped God's apostle, angry on his account,
:With a thousand warriors apart from unarmed men,
:We carried his flag on the end of our lances,
:His helper protecting it in deadly combat.
:We dyed it with blood, for that was its colour,
:The day of Hunayn when Safwan thrust with his spear.
:We were his right wing in Islam,
:We had charge of the flag and displayed it
:We were his bodyguard before other troops,
:He consulted us and we consulted him.
:He summoned us and named us intimates first of all
:And we helped him against his opponents.
:God richly reward that fine prophet Muhammad
:And strengthen him with victory, for God is his helper!}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=577-584}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=470}}|'Abbas b. Mirdas also said:
:Since you have made Khalid chief of the army
:And promoted him he has become a chief indeed
:In an army guided by God whose commander you are
:By which you smite the wicked with every right.
:I swore a true oath to Muhammad
:And I fulfilled it with a thousand bridled horses.
:The prophet of the believers said, Advance!
:And we rejoiced that we were the vanguard.
:We passed the night at the pool of Mustadir;
:There was no fear in us but desire and preparedness (for war).
:We obeyed you till all the enemy surrendered
:And until in the morning we overtook the crowd, the people of Yalamlam.
:The piebald steed with reddish barrel went astray'
:And the chief was not content till it was marked.
:We attacked them like a flock of grouse the morning affrights.
:Everyone was too concerned to see to his fellow,
:From morn till eve till we left Hunayn
:With its watercourses streaming with blood.
:Wherever you looked you could see a fine mare
:And its rider lying beside a broken lance.
:Hawazin had recovered their herds from us
:And it pleased them that we should be disappointed and deprived (of them).}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=586}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=476}}|Abu Thawab Zayd b. Suhar, one of B. Sad b. Bakr, said:
:Have you not heard that Quraysh conquered Hawazin
:(Misfortunes have their causes).
:There was a time, Quraysh, when if we were angry
:Red blood flowed because of our rage.
:There was a time, Quraysh, when if we were angry
:It seemed as though snuff were in our nostrils.
:And now Quraysh drive us
:Like camels urged on by peasants.
:I am not in a position to refuse humiliation
:Nor am I disposed to give in to them.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=587-588}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=478-480}}|Ka'b b. Malik when the apostle came to this decision said:
:We put an end to doubt in the lowlands and Khaybar,
:Then we gave our swords a rest.
:We gave them the choice and could they have spoken
:Their blades would have said, Give us Daus or Thaqif.
:May I be motherless if you do not see
:Thousands of us in your courts.
:We will tear off the roofs in the valley of Wajj
:And we will make your houses desolate.
:Our swiftest cavalry will come on you
:Leaving behind a tangled mass.
:When they come down on your courts
:You will hear a cry of alarm
:With sharp cutting swords in their hands like flashes of lightning
:By which they bring death to those who would fight them
:Tempered by Indian smiths--not beaten into plates.
:You would think that the flowing blood of the warriors
:Was mingled with saffron the morn the forces met.
:Good God, had they no adviser
:From the peoples who knew about us
:To tell them that we had gathered
:The finest blood horses and that we had brought an army
:To surround the walls of their fort with troops?
:Our leader the prophet, firm,
:Pure of heart, steadfast, continent,
:Straight forward, full of wisdom, knowledge, and clemency;
:Not frivolous nor light minded.
:We obey our prophet and we obey a Lord
:Who is the Compassionate, most kind to us.
:If you offer peace we will accept it
:And make you partners in peace and war.
:If you refuse we will fight you doggedly,
:'Twill be no weak faltering affair.
:We shall fight as long as we live
:Till you turn to Islam, humbly seeking refuge.
:We will fight not caring whom we meet
:Whether we destroy ancient holdings or newly gotten gains.
:How many tribes assembled against us
:Their finest stock and allies!
:They came at us thinking they had no equal
:And we cut off their noses and ears
:With our fine polished Indian swords,
:Driving them violently before us
:To the command of God and Islam,
:Until religion is established, just and straight, and
:Al-Lat and al-'Uzza and Wudd are forgotten
:And We plunder them of their necklaces and earrings.
:For they had become established and confident,
:And he who cannot protect himself must suffer disgrace.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=597}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=501}}|When the apostle arrived (at Medina) after his departure from aI-Ta'if Bujayr b. Zuhayr b. Abu Sulma wrote to his brother Ka'b telling him 'that the apostle had killed some of the men in Mecca who had satirized and insulted him and that the Quraysh poets who were left-Ibn aI-Ziba'ra and Hubayra b. Abu Wahb--had fled in all directions. 'If you have any use for your life then come quickly to the apostle, for he does not kill anyone who comes to him in repentance. If you do not do that, then get to some safe place.' }}
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=601-602}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=514-515}}|After he had become a Muslim he spoke in praise of the Ansar and mentioned their trials with the apostle and their position among the Yaman tribes:
:He who loves a glorious life
:Let him ever be with the horsemen of the righteous Ansar
:Who transmit glorious deeds from father to son.
:The best men are they, sons of the best men
:Who launch with their arms spears
:Like long Indian swords,
:Who peer forward unweariedly
:With eyes red as burning coals.
:Who devote their lives to their prophet
:On the day of hand-to-hand fighting and cavalry attacks.
:They purify themselves with the blood of infidels;
:They consider that an act of piety.
:Their habit is that of thick-necked lions
:Accustomed to hunt in a valleyed thicket.
:If you come to them for protection
:You are as it were in the inaccessible haunts of mountain goats.
:They smote 'Ali such a blow on the day of Badr
:As brought the downfall of all Nizar.
:If people knew all that I know about them
:Those that dispute with me would recognize the truth of what I say.
:They are a people who richly feed the night-travellers,
:Who arrive in a time of dearth.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=602}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=515-516}}|The Raid on Tabuk, A.H. 9 
The apostle ordered his companions to prepare to raid the Byzantines at a time when men were hard pressed; the heat was oppressive and there was a drought; fruit was ripe (To and shade was eagerly sought) and the men wanted to stay in the shade with their fruit and disliked travelling at that season.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=607-608}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=526}}|Then the apostle summoned Khalid b. al-Walid and sent him to Ukaydir at Duma. Ukaydir b. 'Abdu'l-Malik was a man of Kinda who was ruler of Duma; he was a Christian. The apostle told Khalid that he would find him hunting wild cows. Khalid went off until he came within sight of his fort. It was a summer night with a bright moon and Ukaydir was on the roof with his wife. The cows were rubbing their horns against the gate of the fort all the night. His wife asked him if he had ever known anything of the kind in the past, and urged him to go after them. He called for his horse, and when it was saddled he rode off with a number of his family, among them a brother called Hassan. As they were riding the apostle's cavalry fell in with them and seized him and killed his brother. Ukaydir was wearing a gown of brocade covered with gold. Khalid stripped him of this and sent it to the apostle before he brought him to him. 
'Asim b. 'Umar b. Qatada from Anas b. Malik said: I saw Ukaydir's gown when it was brought to the apostle. The Muslims were feeling it and admiring it, and the apostle said, 'Do you admire this? By Him in whose hand is my life the napkins of Sad b. Mu'adh in Paradise are better
than this.' 
Then Khalid brought Ukaydir to the apostle who spared his life and made peace with him on condition that he paid the poll tax. Then he released him and he returned to his town.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=675-676}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=636-637}}|'Umayr B. 'Adiy's Journey to Kill 'Asma' D. Marwan: 
She was of B. Umayya b. Zayd. When Abu 'Afak had been killed she displayed disaffection. 'Abdullah b. al-Harith b. al-Fudayl from his father said that she was married to a man of B. Khatma called Yazid b. Zayd. Blaming Islam and its followers she said: 
:I despise B. Malik and al-Nabit
:And 'Auf and B. al-Khazraj
:You obey a stranger who is none of yours,
:One not of Murad or Madhhij.
:Do you expect good from him after the killing of your chiefs
:Like a hungry man waiting for a cook's broth?
:Is there no man of pride who would attack him by surprise
:And cut off the hopes of those who expect aught from him? 
Hassan b. Thabit answered her:
:Banu Wa'il and B. Waqif and Khatma
:Are inferior to B. al-Khazraj.
:When she called for folly woe to her in her weeping,
:For death is coming.
:She stirred up a man of glorious origin,
:Noble in his going out and his coming in.
:Before midnight he dyed her in her blood
:And incurred no guilt thereby. 
When the apostle heard what she had said he said, 'Who will rid me of Marwan's daughter l' 'Umayr b. 'Adiy al-Khalmi who was with him heard him, and that very night he went to her house and killed her. In the morning he came to the apostle and told him what he had done and he said, 'You have helped God and His apostle, a 'Umayr!' When he asked if he would have to bear any evil consequences the apostle said, 'Two goats won't butt their heads about her,' so 'Umayr went back to his people.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=405}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=131-132}}|Hassan b. Thabit answered him:
:You brought Kinana in your folly (to fight) the apostle,
:For God's army was (bound to) disgrace them.
:You brought them to death's cisterns in broad daylight.
:Hell was their meeting-place, killing what they met with.
:You collected them, black slaves, men of no descent,
:O leaders of infidels whom their insolent ones deceived.
:Why did you not learn from those thrown into Badr's pit
:Slain by God's horsemen?
:Many a prisoner did we free without ransom,
:Many a captive's forelock did we, his masters, cut!}}

==Al Tabari==

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VI|ISBN=0-88706-706-9|year=1988|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=M. V. McDonald|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1577/mode/2up|page=104}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=334}}|Hamzah persevered in his Islam. Quraysh recognized that by Hamzah's acceptance of Islam the Messenger of God had been strengthened and that Hamzah would protect him; after this, they curbed some of their attacks on him.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VI|ISBN=0-88706-706-9|year=1988|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=M. V. McDonald|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1577/mode/2up|page=105}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=335}}|Umar b. al-Khattab, who was a staunch, sturdy, and mighty warrior, had accepted Islam, as had Hamzah b. 'Abd al-Muttalib before him, and the Messenger of God's Companions began to feel stronger.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VI|ISBN=0-88706-706-9|year=1988|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=M. V. McDonald|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1577/mode/2up|page=139}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=368-369}}|Abu Ja'far (al-Tabari): After God had given his Messenger permission to fight by revealing the verse:' "And fight them until persecution is no more, and religion is all for God," and the Ansar
had pledged themselves to support him according to the terms which I have described, the Messenger of God commanded those of his Companions from among the Muslims who were with him at Mecca to emigrate, go to al-Madinah, and join their brethren, the Ansar}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=19}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=412}}|They hesitated and were afraid to advance upon them, but then they plucked up courage and agreed to kill as many of them as they could and to seize what they had with them. Wagid b. 'Abd Allah al-Tamimi shot an arrow at 'Amr b. al-Hadrami and killed him, and 'Uthman b. 'Abd Allah and al-Hakam b. Kaysan surrendered, but Nawfal b. 'Abd Allah escaped and they were unable to catch him. Then 'Abd Allah b. Jahsh and his companions took the caravan and the two captives back to the Messenger of God in Medina.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=479}}|Abu Ja'far (al-Tabari) says: The Messenger of God remained in Medina after his return from Badr. When he first came to Medina he had made a compact with its Jews that they would not aid anyone against him and that if any enemy attacked him there they would come to his aid. After the Messenger of God killed many polytheists of Quraysh at Badr, (the Jews) were envious and behaved badly towards him, saying, "Muhammad has not met anyone who is good at fighting. Had he met us, he would have had a battle which would be unlike a battle with anyone else." They also infringed the contract in various ways.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=480}}|According to Al-Zuhri-'Urwah: Gabriel brought the following verse down to the Messenger of God : "And if thou fearest treachery from any folk, then throw back to them their treaty fairly." When Gabriel had finished delivering this verse, the Messenger of God said, "I fear the Banu Qaynuqa'." 
'Urwah says: It was on the basis of this verse that the Messenger of God advanced upon them.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=97-98}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=491}}|We lifted him up and carried him to the Messenger of God at the end of the night. He was standing in prayer, so we greeted him, and he came out to meet us. We told him that the enemy of God had been killed, he spat upon the wound of our companion, and we returned to our families. The next morning, the Jews were in a state of fear on account of our attack upon the enemy of God, and there was not a Jew there but feared for his life. 
The Messenger of God said, "Whoever of the Jews falls into your hands, kill him." So Muhayyisah b. Masud fell upon Ibn Sunaynah, one of the Jewish merchants who was on close terms with them and used to trade with them, and killed him. Huwayyisah b. Mas'ud (his brother) at that time had not accepted Islam; he was older than Muhayyisah, and when (the latter) killed (the Jew), he began beating him and saying, "O enemy of God, have you killed him? By God, you have much fat in your belly from his wealth." Muhayyisah said, "I said to him, 'By God, if he who commanded me to kill him had commanded me to kill you, I would have cut off your head." And, by God, that was the beginning of Huwayyisah's acceptance of Islam. He said, "If Muhammad had ordered you to kill me, you would have killed me?" and I replied, "Yes, by God, if he had ordered me to kill you I would have cut off your head." "By God," he said, "a faith which has brought you to this is indeed a marvel." Then Huwayyisah accepted Islam.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=99-101}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=493-495}}|The Killing of Abu Rafi' the Jew: 
Abu Ja'far (al-Tabari) says: In this year, it is said, the killing of Abu Rafi' the Jew took place. The reason for his being killed was, it is said, that he used to take the part of Ka'b b. al-Ashraf against the Messenger of God. The Messenger of God is said to have sent 'Abd Allah b.'Atik against him in the middle of Jumada al-Akhirah of this year (which began November i 9, 624). 
According to Harun b. Ishaq al-Hamdani--Mus'ab b. Miqdam--Isra'il--Abu Ishaq--al-Bard': The Messenger of God sent some of the Ansar under the command of 'Abd Allah b. 'Uqbah or 'Abd Allah b. 'Atik against Abu Rafi' the Jew, who was in the Hijaz. Abu Rafi' used to injure and wrong the Messenger of God. He lived in his stronghold in the Hijaz. When the Muslim party drew close to it, as the sun was setting and the people were bringing their flocks back, 'Abd Allah b. 'Uqbah or 'Abd Allah b. 'Atik said to the others, "Stay where you are, and I will go and ingratiate myself with the doorkeeper, in the hope of gaining entrance." He went forward, and when he was close to the door, he wrapped himself up in his cloak as though he were relieving himself. Everybody else had gone in, and the doorkeeper called to him, "You there, if you want to come in, come in, because I want to shut the door." "I went in," he said, "and hid myself in a donkey pen. When everybody had come in, the man shut the door and hung up the keys on a wooden peg. I went to the keys, took them, and opened the door. Abu Rafi' had company that evening in some upper rooms, and when his guests left I went up to him. Every time I opened a door, I shut it again behind me from inside, saying to myself, 'If they become aware of me, they will not be able to reach me before I kill him.' When I reached him, he was in a dark room along with his family. As I did not know where he was in the room, I said, 'Abu Rafi'!' and he said, 'Who is that?' I rushed toward the sound and gave him a blow with my sword, but I was in a state of confusion and did not achieve anything. He gave a shout, and I left the room but remained close at hand. I then went in again and said, 'What was that noise, Abu Rafi'?' 'God damn it,' he said, 'there is a man in the house who has just struck me with his sword.' Then I hit him and covered him with wounds, but I could not kill him, so I thrust the point of my sword into his stomach until it came out through his back. At that, I knew that I had killed him, and I opened the doors one by one until I reached a flight of stairs. Thinking that I had reached the ground, I put my foot out but fell into a moonlit night and broke my leg. I bound it up with my turban and moved on. Finally, finding myself sitting by the door, I said to myself, 'By God, I will not leave tonight until I know whether I have killed him or not.' When the cock crowed, the announcer of his death stood upon the wall and said, 'I announce the death of Abu Rafi', the profit-maker of the people of Hijaz.' I went to my companions and said , 'Deliverance! God has killed Abu Rafi'.' Then I went to the Prophet and told him, and he said, 'Stretch out your leg!' When I stretched it out, he stroked it, and it was as though I had never had anything wrong with it."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=101-103}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=495-497}}|When al-Khazraj did something, al-Aws said the same. Thus, when al-Aws killed Ka'b b. al-Ashraf on account of his hostility to the Messenger of God, al-Khazraj said, "They will never take superiority from us by doing that." They conferred together to find a man comparable to Ibn al -Ashraf in hostility to the Messenger of God and called to mind Ibn Abi al-Huqayq, who was in Khaybar. They then asked the Messenger of God for permission to kill him, and this he gave. Five men of al-Khazraj, of the clan of Banu Salimah, set out, 'Abd Allah b.'Atik, Masud b. Sinan, 'Abd Allah b. Unays, Abu Qatadah al-Harith b. Rib'i, and Khuza'i b. al-Aswad, a confederate of theirs from (the tribe of) Aslam. The Messenger of God put 'Abd Allah b. 'Atik in command of them and forbade them to kill women or children. Setting out, they reached Khaybar and entered Ibn Abi al-Huqayq's house by night. As they went, they shut the door of every room in the house upon its occupants. Ibn Abi al-Huqayq was in an upper room reached by a spiral stairway. They climbed up this, went to the door, and asked permission to enter. A woman came out to them and said, "Who are you?" They replied, "We are some bedouin seeking provisions of grain." She said, "The man you want is over there; go in and see him." "When we went in," (they said), "we shut the door behind her, ourselves, and him, being afraid that a patrol might prevent us from getting at him. His wife gave a shout to warn him of our presence, and we rushed upon him with our swords as he was in his bed. By God, the only thing which guided us to him in the blackness of the night was his whiteness, as though he were a piece of Egyptian linen thrown down there. 
"When his wife shouted that we were there, one of us would raise his sword against her; then he would remember the Prophet's prohibition and withdraw his hand. If it had not been for that, we would have dispatched him that night. After we had struck him with our swords, 'Abd Allah b. Unays thrust his sword into his stomach and transfixed him while he was shouting, 'Enough! Enough!' At once we went out. 'Abd Allah b. 'Atik had bad eyesight, and he fell off the stairway, bruising his leg severely. We lifted him up, took him to one of their water channels, and entered it. They lit lamps, and searched for us in every nook and cranny, but finally they gave up hope and went back to their master, crowding round him as he lay dying. We said to ourselves, 'How shall we know that the enemy of God is dead?' One of us said, 'I will go and look for you.' He set off and mingled with the people. He said later, 'I found him with the men of the Jews, and with his wife, who had a lamp in her hand and was looking into his face. Then she said, speaking to them, "By God, I recognised the voice of Ibn 'Atik, but then I thought I must be wrong, and said to myself, 'How could Ibn 'Atik be in this country?"' Then she turned to him to look in his face, and said, "By the God of the Jews, he is dead ." 'I never heard any words more pleasing to me, said our companion. 
"He then came back to us and told us the news. We lifted up our injured companion, went to the Messenger of God, and told him that we had killed the enemy of God. We disagreed in his presence about the killing of Ibn Abi al-Huqayq, each of us claiming to have done it. The Messenger of God then said, 'Bring your swords,' and when we did so he looked at them and said, 'This sword of 'Abd Allah b. Unays killed him. I can see the marks left by bones on it.'"}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=109}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=503-504}} See Also Ishaq:372|The Messenger of God then called for his coat of mail and put it on. When they saw him armed, the people repented and said, "What an evil deed we have done, giving the Messenger of God advice when inspiration comes to him!" They rose up and apologised to him, saying, "Do what you see fit! " The Messenger of God replied, "It is not fitting for a prophet to put on his coat of mail and take it off again before fighting." So the Messenger of God went out to Uhud at the head of a thousand men, having promised them victory if they showed endurance.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=112}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=506-507}} See Also Ishaq:372|When the latter [a blind Jew] became aware of the presence of the Messenger of God and the Muslims with him, he rose up and threw dust in their faces, saying, "Even if you are the Messenger of God, I will not allow you into my garden !" I was told that he took a handful of dust and then said: "If only I knew that I would not hit anyone else, Muhammad, I would throw it in your face." The people rushed up to kill him, but the Messenger of God said, "Do not do so, for this man who is blind of sight is also blind of heart." Sa'd b. Yazid, the brother of the Banu 'Abd al-Ashhal, had rushed up to al-Mirba' as the Messenger of God uttered this prohibition, and he split al-Mirba"s head open with his bow.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=120}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=515}}|Abu Ja'far (al-Tabari) says: When the enemy overwhelmed him, the Messenger of God said, "Who will sell his life for us?"}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=121-122}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=517}}|Wahshi, the slave of Jubayr b. Mut'im, said, "By God, I saw Hamzah cutting down men with his sword, not sparing anyone who went past him; he was like an ash-colored camel (in size). When Siba' b. `Abd al-'Uzza reached him before me, Hamzah said to him, 'Come over here, you son of a cutter-off of clitorises.' He then struck him so swiftly that he could not be seen striking his
head. I balanced my javelin until I was satisfied with it, and then I hurled it at Hamzah. It struck him in the lower part of the belly with such force that it came out between his legs. He came towards me, but was overcome and fell. I waited until he was dead and then went and recovered my javelin; after that I returned to the camp, since there was nothing else I wanted to do there."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=124}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=519}}|According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Salih b. Kaysan--somebody who told him from Said b. Abi Waqqas: Said used to say, "By God, I never thirsted to kill anyone as I thirsted to kill 'Utbah b. Abi Waggas. Even if I had not known that he was evil of character and hated among his own people, the Messenger of God's saying, 'May God's anger be intense against those who have bloodied the face of the Messenger of God,' would have been enough for me."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=127}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=521}}|Abu Ja'far (al-Tabari) says: Hanzalah b. Abi'Amir, he whom the angels cleansed, met Abu Sufyan b. Harb in battle . He had gained the better of Abu Sufyan when Shaddad b. al-Aswad, who was known as Ibn Sha'ub, seeing him poised over Abu Sufyan, struck and killed him. The Messenger of God said, "Your companion (meaning Hanzalah ) is being cleansed by the angels. Ask his family what this is about." When they asked his wife, she replied, "He went out to battle in a state of ritual impurity when he heard the call to battle." The Messenger of God said, "That is why the angels were cleansing him."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=129}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=524}}|Replying to Abu Sufyan's words, "My colt kept a short distance from them," al-Harith b. Hisham, who thought he was alluding to him as he had fled from Badr, said: 
:If you had seen what they did at the pool of Badr,
:You would have gone back with a heart which would be terror-struck as long as you lived.
:Or mourning-women would have risen up to bewail you,
:and you would not care about the loss of a loved one.
:I requited them later for Badr with its like,
:mounted on a swift, smoothly-moving, galloping horse.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=133}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=528-529}}|According to Ibn Humayd-Salamah-Ibn Ishaq-Muhammad b. Ja'far b. al-Zubayr: When the Messenger of God saw Hamzah in that condition, he said, "If it were not that Safiyyah would grieve, or that it would become a sunnah (standard practice) after me, I would leave him so that he would find his way into the bellies of
wild beasts or the crops of birds. If God gives me victory over Quraysh at any time, I shall mutilate thirty of their men!" When the Muslims saw the grief and rage of the Messenger of God at what had been done to his uncle, they said, "By God, if one day we are victorious over them, we shall mutilate them in a way which none of the Arabs has ever mutilated an}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=135-136}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=531}} See Also Ishaq:383|According to Ibn Humayd--Salamah--Muhammad b. Ishaq--`Asim b. `Umar b. Qatadah: There was among us a stranger, whose origins were unknown, called Quzman. When anybody mentioned his name, the Messenger of God used to say, "He is one of the people of Hell-fire." On the day of Uhud he fought hard, and killed eight or nine polytheists with his own hand, being bold, brave, and redoubtable. Finally he was disabled by his wounds and was carried to the settlement of the Banu Zafar. Some Muslims began to say, "You have fought valiantly today, Quzman, so rejoice!" "What have I to rejoice about?" he answered. "By God, I only fought for the honour of my people; but for that, I would not have fought." When the pain of his wounds became too severe, he took an arrow from his quiver, slit his wrists, and bled to death. The Messenger of God was told of this, and said, "I testify that I am truly the Messenger of God."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=138-139}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=534}} See Also Ishaq:389|The Expedition of Hamra' al-Asad: 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Husayn b. 'Abd Allah--'Ikrimah: The day of Uhud was on Saturday, halfway through Shawwal. On the following day, which was Sunday, 16 Shawwal (March 24, 625), the Messenger of God's crier called out to the people to go in pursuit of the enemy, but added that nobody was to join the force except those who had been present at the battle the day before. Jabir b. 'Abd Allah b. 'Amr b. Haram spoke to him and said, "O Messenger of God, my father left me behind to look after my seven sisters and said to me, 'My son, it is not right for me and you to leave these women without a man among them, and I am not one to give you the precedence over myself in fighting along with the Messenger of God; you must stay behind to look after your sisters.' So I stayed behind to look after them." The Messenger of God gave him permission, and he went out with him. The Messenger of God's only purpose in this expedition was to lower the morale of the enemy; by going out in pursuit of them, he wanted to give them the impression that his strength was unimpaired, and that the Muslims' casualties had not weakened their ability to engage in fighting.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=144}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=538-539}} See Also Ishaq:426|The (Muslims) who had bivouacked for the night were taken completely by surprise by men with swords in their hands; they took up their swords to fight them, but the (men) said, "By God, we do not want to kill you. We only want to get some (money) for you from the people of Mecca. We swear to you by God's covenant that we will not kill you." Marthad b. Abi Marthad, Khalid b. Bukayr, and 'Asim b. Thabit b. Abi al-Aglah said, "By God, we will never accept a compact or contract from a polytheist," and then fought until they were all killed. Zayd b. al-Dathinnah, Khubayb b. 'Adi, and 'Abd Allah b. Tariq, however, were soft and yielding, desiring life, and surrendered; they were made prisoners and taken to Mecca to be sold there. 
When they got as far as al-Zahran, 'Abd Allah b. Tariq broke loose from his bonds, and seized his sword. His captors kept well back from him, but threw stones at him until they had killed him. They buried him at al-Zahran. As for Khubayb b. 'Adi and Zayd b. al-Dathinnah, their captors took them to Mecca and sold them there. Khubayb was bought by Hujayr b. Abi Ihab al-Tamimi, the confederate of the Banu Nawfal, on behalf of 'Uqbah b. al-Harith b. 'Amir b. Nawfal, Hujayr being the brother of al-Harith b. 'Amir by his mother; this was so that 'Uqbah might kill him in revenge for his father. Zayd b. al-Dathinnah was bought by Safwan b. Umayyah in order to kill him in revenge for his father, Umayyah b. Khalaf}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=147-150}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=542-545}}|The Mission of 'Amr b. Umayyah against Abu Sufyan: 
The story of 'Amr b. Umayyah al-Damn, when he was sent by the Messenger of God to kill Abu Sufyan b. Harb. 
When the men whom the Prophet had sent to 'Adal and al-Qarah were killed at al-Raji' and the news reached the Messenger of God, he sent 'Amr b. Umayyah al-Damn and one of the Ansar
to Mecca, ordering them to kill Abu Sufyan b. Harb. 
According to Ibn Humayd--Salamah b. al-Fadl--Muhammad b. Ishaq--Ja'far b. al-Fadl b. al-Hasan b. 'Amr b. Umayyah al-Damri--his father--his great-grandfather, that is 'Amr b. Umayyah, whose account is as follows: After the death of Khubayb and his companions, the Messenger of God sent me together with one of the Ansar, saying, "Go to Abu Sufyan b. Harb and kill him." I
and my companion set out. I had a camel and he had not, and he had a weakness in his foot, so I carried him on my camel until we reached the valley of Ya'jaj. Then we hobbled our camel in the bottom of a ravine and climbed up. I said to my companion, "Come with me to Abu Sufyan's house, as I am going to try to kill him. You keep watch, and if a patrol comes or something alarms you, get back to your camel, mount it, return to Medina, and go to the Messenger of God and tell him what has happened. You can leave me to my own devices, because I know the town well, am
bold, and have strong legs." 
When we entered Mecca I had with me the like of an eagle's secondary feather-meaning his dagger-which I had ready to kill anybody who laid hold of me. My companion said to me, "Shall we make a start by circumambulating the Ka'bah seven times and praying two rak'ahs?" I said to him, "I know the people of Mecca better than you do. When it gets dark, they sprinkle their courtyards with water and sit in them; and I am better known there than a piebald horse." 
But he kept on pestering me until in the end we went to the Ka'bah, circumambulated it seven times, and prayed two rak'ahs. When we came out we went past a group of men sitting together, and one of them recognized me and shouted out at the top of his voice, "That is 'Amr b. Umayyah!" The Meccans rushed after us, saying "By God, 'Amr b. Umayyah has not come here for any good purpose! By the God by whom we swear, he has never come here except for some evil purpose!' ('Amr had been a cutthroat and a
desperado before accepting Islam). 
They set out in pursuit of my companion and myself, and I said to him, "Let us get out of here! This is just what I was afraid of! We will never reach Abu Sufyan now, so save your own skin." We left at full speed, took to the hills, and hid in a cave, where we spent the night. In this way we gave them the slip, and they had to return without us. As we went into the cave, I concealed the entrance with stones, saying to my companion, "Let us wait here until the hue and cry has died down; they are sure to hunt for us the rest of the night and all tomorrow until the evening." I was still in the cave when, by God, 'Uthman b. Malik b. 'Ubayd Allah al-Taymi came up riding proudly on his horse. He kept coming nearer and nearer, riding proudly on his horse, until he reached the entrance to our cave. I said to my companion, "This is Ibn Malik. By God, if he sees us, he will tell everyone in Mecca about us!" So I went out and stabbed him below the breast with my dagger. He gave a shout which all the Meccans heard, and they came up to him while I went back to my hiding place, went in and said to my companion, "Stay where you are!" The Meccans hastily followed the shout, and found him on the point of death. They asked him, who had wounded him. "'Amr b. Umayyah," he replied, and died. They could not find anything to show them where we were, and merely said, "By God, we knew that he came for no good purpose." The death of their companion impeded their search for us, for they carried him away. We remained in the cave for two days until the pursuit had died down and then went out to al-Tan'im, where Khubayb's cross was. My companion said to me, "Shall we take Khubayb down from his cross?" "Where is he?" I said. "You can see him over there," he said. "Very well," I said, "but leave it to me, and keep well away from me." The cross was watched over by a guard, so I said to the Ansari, "If you are afraid of anything, make your way to your camel, mount it, go to the Messenger of God, and tell him what has happened." I went quickly to Khubayb's cross, untied him, and carried him on my back, but I had gone no more than forty paces when they spotted me. At once I threw him down, and I will never forget the sound his body made when it fell. They ran after me, and I took the path to al-Safra' and managed to throw them off. They went back, while my companion made his way to his camel, mounted it, went to the Prophet and told him what had happened to us. I proceeded on foot until I was overlooking Ghalil Dajnan. There I went into a cave with my bow and arrows. While I was in it a tall one-eyed man from the Banu al-Dil b. Bakr came in driving some sheep. He said, "Who is there?" and I said, "One of the Banu Bakr. "Z" He said, "I am from the Banu Bakr, one of the Banu al-Dil." Then he lay down next to me, and raised his voice in
song: 
:I will not be a Muslim as long as I live,
:and will not believe in the faith of the Muslims. 
I said, "You will soon see!" Before long the beduin went to sleep and started snoring, and I went to him and killed him in the most dreadful way that anybody has ever killed anybody. I leant over him, stuck the end of my bow into his good eye, and thrust it down until it came out of the back of his neck. After that I rushed out like a wild beast and took to the highway like an eagle, fleeing for my life. First, I came to such and such a village, then to Rakubah, and then to al-Nagi'. At this place there were two Meccans whom Quraysh had sent to spy out how things were with the Messenger of God. I recognized them and called on them to surrender. "Shall we surrender to you?" they said; so I shot an arrow at one of them and killed him, and then called on the other to surrender. He did so and I tied him up and took him to the Messenger of God. 
According to Ibn Humayd-Salamah-Ibn Islhaq-Sulayman b. Wardan-his father-'Amr b. Umayyah: When I came to Medina, I went past some shaykhs of the Ansar. "By God," they said, "that is 'Amr b. Umayyah!" Some boys heard what they were saying and rushed to the Messenger of God to tell him. I had tied my prisoner's thumbs together with my bowstring, and the Messenger of God looked at him and laughed so that his back teeth could be seen. Then he questioned me and I told him what had happened. "Well done!" he said, and prayed for me to be blessed.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|pages=158-159}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=553-554}}|'Abd Allah b. Ubayy sent a message to the Banu al-Nadir saying, "Do not go. I have two thousand men from the beduin and those of my own people who are united around me. Stay, and they will enter battle with you, as will Qurayzah." Ka'b b. Asad, however, the guarantor of the Banu Qurayzah's compact with the Messenger of God, heard of this and said, "No man of the Banu Qurayzah shall break his compact as long as I am alive." Sallam b. Mishkam said to Huyayy b. Akhtab, "Huyayy, we (our tribe) are eminent among our people (the Jews) by virtue of our wealth; accept what Muhammad has proposed before you have to accept what is worse than that." "What is worse than that?" he asked. "The seizure of our wealth, the enslavement of our children, and the killing of our fighting men," he replied. Huyayy refused to accept his advice, however, and sent Judayy b. Akhtab to the Messenger of God to say, "We will not leave our settlements; so do what you see fit." 
The Messenger of God magnified God and the Muslims magnified God with him. Then he said, "The Jews have declared war." Judayy then went to In Ubayy to ask for support from him. He said, "I found him sitting among a number of his companions while the Prophet's crier was calling men to arms. His son, 'Abd Allah b. 'Abd Allah b. Ubayy, came in as I was with him, took up
his arms, and ran out. I despaired of Ibn Ubayy's help, and told Huyayy of all this. He said, "This is a clever trick of Muhammad's." The Messenger of God marched against the Banu al-Nadir, and besieged them for fifteen days. In the end they made peace with him on the condition that the Messenger of God would not shed their blood and that their property and their coats of mail would be his. 
According to Muhammad b. Sa'd-his father-his paternal uncle-his father-his father-Ibn 'Abbas: The Messenger of God besieged them (the Banu al-Nadir) for fifteen days until he had reduced them to a state of utter exhaustion, so that they gave him what he wanted from them and made peace with him. The terms were that he would not shed their blood, would expel them from their lands and their settlements, and would send them to Adhri'at in Syria, providing for every three of them a camel and a water-skin. 
According to Ibn 'Abd al-All--Muhammad b. Thawr--Ma'mar--al-Zuhri: The Prophet fought them until he made peace with them on condition that they evacuated Medina. He expelled them to Syria but allowed them to keep what their camels could carry, except for their coats of mail ("coats of mail" means weapons).}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=161}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=555-556}}|There is a difference of opinion as to which of his expeditions took place after that against the Banu al-Nadir. 
According to Ibn Humayd--Salamah--Ibn Ishaq: The Messenger of God remained in Medina after the expedition against the Banu al-Nadir for the two months of Rabi' and part of the month of Jumada (from August 11 to late October, 625). Then he went on an expedition into Najd, directed against the Banu Muharib and the Banu Tha'labah, part of Ghatafan, and reached Nakhl. This was the expedition of Dhat al-Riqa'. They met there a number of Ghatafan; the armies approached one another, but no fighting took place, because they feared one another. The Messenger of God then led the Muslims in the Prayer of Fear, and left with them. 
As for al-Wagidi, he asserts that the Messenger of God's expedition to Dhat al-Riqa' was in Muharram in Year Five of the Hijrah (which began July 2, 626). He says that it was called Dhat al-Riqa' because the mountain after which it was named, Dhat al-Riqa' (the patchwork mountain) had black, white, and red patches on it. The Messenger of God left 'Uthman b. 'Affan in charge of Medina during this expedition}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=11-13}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=568-570}} See Also Ishaq:451|Salman climbed out and went to the Messenger of God, who was pitching a Turkish-style round tent nearby, and said: "O Messenger of God, who are as dear to us as father and mother, a white rock came out of the trench, a flint that broke our iron implements and exhausted us, so that we can make no impression small or great on it. Give us your order concerning it, for we do not wish to deviate from your plan." The Messenger of God went down into the trench with Salman, and we nine climbed up onto its side. The Messenger of God took the pickaxe from Salman and struck the rock a blow that cracked it, and a flash of lightning shot out, illuminating everything between the two tracts of black stones-that is, Medina 's two tracts of black stones-like a lamp inside a dark room. The Messenger of God shouted, "God is greatest! "-a shout of victory-and the Muslims, too, shouted, "God is greatest!" Then the Messenger of God struck it again and cracked it, and a flash of lightning shot out, illuminating everything between Medina's two tracts of black stones-like a lamp inside a dark room. The Messenger of God shouted, "God is greatest!"-a shout of victory-and the Muslims, too, shouted, "God is greatest!" Then the Messenger of God struck it a third time and broke it, and a flash of lightning shot out, illuminating everything between Medina's two tracts of black stones-like a lamp inside a dark room. The Messenger of God shouted, "God is greatest!"-a shout of victory-and the Muslims, too, shouted, "God is greatest!" Then he took Salman's hand and climbed out. Salman said: "You are as dear to me as father and mother, Messenger of God! I have seen something I never saw before." The Messenger of God turned to the men and asked, "Did you see what Salman says?" They said: "Yes, Messenger of God, you who are as dear to us as father and mother; we saw you strike and lightning come out like waves. We saw you shout 'God is greatest,' and so we shouted 'God is greatest.' We saw nothing else." "You have spoken truly," he said. "I struck my first blow, and what you saw flashed out, so that the palaces of al-Hirah and al-Mada'in of Kiss lit up for me from it as if they were dogs' teeth, and Gabriel informed me that my nation would be victorious over them. Then I struck my second blow, and what you saw flashed out, so that the palaces of the pale men in the land of the Byzantine lit up for me from it as if they were dogs' teeth, and Gabriel informed me that my nation would be victorious over them. Then I struck my third blow, and what you saw flashed out, so that the palaces of San'a' lit up for me from it as if they were dogs ' teeth, and Gabriel informed me that my nation would be victorious over them, [saying]: "Rejoice; victory shall come to them! Rejoice; victory shall come to them! Rejoice; victory shall come to them!" So the Muslims rejoiced and said: "Praise be to God! The promise of One who is true and faithful! He has promised us victory after tribulation." So when the allied clans came up, the believers said: "This is what God and His Messenger promised us. God and His Messenger have spoken truly." And it only increased them in faith and surrender. But the hypocrites said: "Do you not wonder? He discourses to you, raises your hopes, and promises you false things. He tells you that from Yathrib he can see the palaces of al-Hirah and al-Mada'in of Kisra and that they will be conquered by you-and this while you are digging the trench and cannot go forth!" So the following [verse of the] Qur'an was revealed: "And when the hypocrites and those in whose hearts is sickness were saying, 'God and His Messenger promised us naught but delusion.'"}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=17-18}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=572-573}}|The Messenger of God and the polytheists stayed in their positions for over twenty nights-nearly a month-with no warfare between the troops, except for the shooting of arrows and the siege. 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--'Agim b. 'Umar b. Qatadah and Muhammad b. Muslim b. Shihab al-Zuhri: When the trial became great for the people, the Messenger of God sent to 'Uyaynah b. Hisn and al-Harith b. 'Awf b. Abi Harithah al-Murri, the two leaders of Ghatafan, and offered them a third of the date harvest of Medina on condition that they and their followers go back, leaving the Messenger of God and his companions. The truce between the two sides progressed to the point of drawing up a written document, but there was no witnessing or firm determination to make peace; it was only a matter of maneuvering. So the two of them acted as they did. When the Messenger of God was about to act, he sent to Sa'd b. Mu'adh and Sa'd b. 'Ubadah, gave them an account, and asked their advice. The two said, "Messenger of God, is it something you would like us to do, or is it something God has commanded you to do that we must do, or is it something you are doing for us?" He answered: "Indeed, it is for you. By God, I am doing it only because I saw that the Arabs had shot at you from a single bow and had dogged you from every side; so I wanted somehow to avert their furor from you for a time." Sad b. Mu'adh said: "Messenger of God, we and these people used to be polytheists, associating [other divinities] with God and worshiping idols, and we neither worshiped God nor knew him; and they did not hope to eat a single date of ours except in hospitality or by buying. Now that God has conferred Islam on us, guided us to it, and strengthened us with your presence, shall we give them our wealth? We have no need for this! By God, we will offer them only the sword, until God judge between us and them." "As you wish," said the Messenger of God. So Sa'd took the sheet and erased the writing on it. Then he said, "Let them do their utmost against us."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=22-23}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=577}} See Also Ishaq:458|According to Safiyyah, who said: Hassan was with us there with the women and children. A man from the Jews passed by us and began to circle the fortress. The Banu Qurayzah had gone to war and had broken their pact with the Messenger of God. There was no one between us and them to defend us-the Messenger of God and the Muslims, being face to face with the enemy, could not leave them to come back to us when anyone came at us. So I said: "Hassan, this Jew, as you see, is circling the fortress. By God, I fear he will point out our exposed places to the Jews who are to our rear while the Messenger of God and his companions are too busy to attend to us. So go down to him and kill him." He replied: "God forgive you, daughter of 'Abd al-Muttalib! You know I am not the man to do it." When he said that to me and I saw that nothing could be expected from him, I girded myself, took a club, and, having gone down from the fortress to the man, I struck him with the club until I killed him. When I had finished with him, I returned to the fortress and said: "Hassan, go down to him and strip him"-only his being a man kept me from stripping him. Hassan replied, "I have no need for his spoils, daughter of 'Abd al-Muttalib."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=38-39}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=591}}|The Messenger of God had commanded that all of them who had reached puberty should be killed. 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Ayyub b. 'Abd al-Rahman b. 'Abdallah b. Abi Sa'Sa'ah (a member of the Banu 'Adi b. al-Najjar): Salma bt. Qays, the mother of al-Mundhir and sister of Salit b. Qays, was one of the maternal aunts of the Messenger of God. She had prayed with him facing both of the qiblahs and had sworn allegiance to him after the manner of women. She asked him for [the life of] Rifa'ah b. Shamwil al-Qurazi, who had come of age. He had taken refuge with her and had previously been one of their acquaintances. She said: "Prophet of God, you are as dear to me as my father and mother! Give me Rifa'ah b. Shamwil, for he has said that he will pray and eat camel meat. He gave him to her, and thus she saved his life. 
According to Ibn Ishaq: Then the Messenger of God divided the wealth, wives, and children of the Banu Qurayzah among the Muslims. On that day he made known the shares of horsemen and shares of foot soldiers, and he deducted from these shares the fifth (khums). A horseman received three shares: two shares for the horse and one share for its rider. A foot soldier who had no horse received one share. The cavalry at the battle with the Banu Qurayzah numbered thirty-six horses. It was the first booty (fay') in which shares were allotted and from which the khums was deducted; and according to its precedent (sunnah) and the procedure of the Messenger of God in it divisions of booty took place and precedent was followed in [succeeding] expeditions. However, if a man had horses with him, he appointed shares only for two horses}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=40-41}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=593}}|According to Ibn Ishaq, the conquest of the Banu Qurayzah took place in the month of Dhu al-Qa'dah or in the beginning of Dhu al-Hijjah. Al-Waqidi, however, has said that the Messenger of God attacked them a few days before the end of Dhu al-Qa'dah. He asserted that the Messenger of God commanded that furrows should be dug in the ground for the Banu Qurayzah. Then he sat down, and 'Ali and al-Zubayr began cutting off their heads in his presence. He asserts that the woman whom the Prophet killed that day was named Bunanah, the wife of al-Hakam al-Qurazi-it was she who had .killed Khallad b. Suwayd by throwing a millstone on him. The Messenger of God called for her and beheaded her in retaliation for Khallad b. Suwayd.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=45-46}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=598-599}}|They went back, and I did not leave my place until I saw the horsemen of the Messenger of God coming through the trees. The first of them was al-Akhram al-Asadi) following him came Abu Qatadah al-Ansari, and after him was al-Migdad b. al-Aswad al-Kindi. I took hold of the rein of al-Akhram's horse and said: "Akhram, the men are few. Be on guard against them) don't let them cut you off before the Messenger of God reaches us with his companions." Al-Akhram said, "Salamah, if you believe in God and the Last Day and know that Paradise is real and that the Fire is real, do not stand between me and martyrdom!" 
I let him go. He and 'Abd al-Rahman b. 'Uyaynah met. Al-Akhram hamstrung 'Abd al-Rahman's horse, but 'Abd al-Rahman thrust at him with a spear and killed him. 'Abd al-Rahman then shifted onto his horse. Abu Qatadah overtook 'Abd al-Rahman and thrust at him and killed him. 'Abd al-Rahman had hamstrung Abu Qatadah's horse, so Abu Qatadah shifted onto al-Akhram's horse. They left in flight. 
According to Salamah: By Him who honored Muhammad, I followed them, running on foot until I could not see any of Muhammad's companions behind me, or even their dust. Before sunset they turned aside into a canyon called Dhu Qarad where there was water to drink, for they were thirsty. They saw me running after them, and I drove them away so that they tasted not a drop of it. Then they went up into the mountain trail of Dhu Athir. One of them turned back to attack me, and I shot him with an arrow that landed in his shoulder blade. I said, "Take that!":
:I am Ibn al-Akwa'!
:Today is the day for the mean [to receive destruction]}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=48}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=601}}|Resumption of the account of Ibn Isاaq: Salamah b. al-Akwa' was accompanied by a slave of Talbah b. 'Ubaydallah, and with the slave was a horse of Tall}ah's that he was leading. When Salamah went up into al-Wada' Pass, he saw some of [the raiders'] horsemen) so he looked in the direction of Sal' and shouted, "A raid!" Then he set out at full speed after the enemy-he was like a beast of prey. Having overtaken them, he began to turn them away with arrows. When he shot, he would say, "Take that from me"-
:I am Ibn al-Akwa'!
:Today is the day for the mean [to receive destruction].}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=56}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=610}} See Also Ishaq 493|Many of the Banu al-Mustaliq were wounded on that day. 'Ali b. Abi Talib killed two of them: Malik and his son. The Messenger of God took many captives, and they were divided among all the Muslims. Juwayriyah bt. al-Harith b. Abi Dirar, [who became] the wife of the Prophet, was one of the captives.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=76-77}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=626-627}} See Also Ishaq 502|Resumption of the account of Ibn 'Abd al-A'la and Ya'qub: 'Urwah said: "This man has offered you a sensible proposal. Accept it, and let me go to him." They said, "Go to him." So 'Urwah went to the Prophet and began speaking to him . The Prophet spoke as he had spoken to Budayl. Then 'Urwah said: "Muhammad, tell me: if you extirpate your tribesmen, have you ever heard of any of the Arabs who destroyed his own race before you? And if the contrary comes to pass, by God I see both prominent people and rabble who are likely to flee and leave you." Abu Bakr said, "Go suck the clitoris of al-Lat! "-al-Lat was the idol of Thaqif, which they used to worship-"Would we flee and leave him?" "Who is this?" asked 'Urwah. They said, "Abu Bakr." 'Urwah said, "By the One who holds my soul in His hand, were it not for a favor you did me for which I have not repaid you, I would answer you." 
'Urwah [again] began speaking to the Prophet. As often as he spoke to him, he took hold of his beard. Al-Mughirah b. Shu'bah was standing next to the Prophet with his sword, wearing a mail neck-protector, and whenever Urwah extended his hand toward the Prophet's beard, al-Mughirah struck his hand with the lower end of the scabbard and said, "Take your hand away from his beard!" 'Urwah raised his head and asked, "Who is this?" They said, "Al-Mughirah b. Shu'bah." 'Urwah said, "Treacherous man, am I not trying to rectify your act of treachery?" (During the Time of Ignorance al-Mughirah b. Shu'bah had accompanied some men and killed them and taken their money. Later he had come and accepted Islam. The Prophet had said, "As for your Islam, we accept it; but the money is money of treachery for which we have no need.")}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=86-87}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=635}}|While the Messenger of God was writing the document-he and Suhayl b. 'Amr-suddenly Abu Jandal, the son of Suhayl b. 'Amr, came walking with short steps in shackles. He had escaped to the Messenger of God. The companions of the Messenger of God had set out not doubting that they would conquer, because of a vision the Messenger of God had seen. Therefore, when they saw what they saw-the peace, the retreat, and the obligations the Messenger of God had taken on himself-the people felt so grieved about it that they were close to despair. When Suhayl saw Abu Jandal, he went up to him, struck him on the face, and grabbed him by the front of his garment. "Muhammad," he said, "the pact was ratified between me and you before this fellow came to you." "You are right," he replied. Suhayl began pulling and dragging [his son Abu Jandal] by the front of his garment to return him to Quraysh. Abu Jandal began screaming at the top of his voice, "People of the Muslims, shall I be returned to the polytheists for them to torment me for my religion?" This made the people feel even worse. The Messenger of God said: "Abu Jandal, count on a reward, for God will give you and those who are oppressed with you relief and a way out. We have made a treaty and peace between ourselves and these people; we have given them and they have given us a promise, and we will not act treacherously toward them."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=90-91}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=639}}|Abu Bair departed with the two men. When he was at Dhu al-Hulayfah, he sat against a wall, and his two companions sat with him. Abu Bair said, "Is this sword of yours sharp, O tribesman of the Banu 'Amir?" "Yes," he replied. "May I look at it?" he said. "If you wish," he replied. Abu Bair unsheathed it, attacked the man with it, and killed him. The mawla hurried away and came to the Messenger of God while the latter was sitting in the mosque. When the Messenger of God caught sight of him, he said, "This man has seen something fearful." When he reached the Messenger of God, the latter asked, "Alas, what has happened to you?" The man replied, "Your companion killed my companion." By God, while the man was still there, Abu Bair appeared girded with the sword and halted before the Messenger of God, saying: "Messenger of God, your obligation has been fulfilled and has been discharged from you. You surrendered me and returned me to them, but God rescued me from them." The Prophet said: "Woe to his mother! A kindler of war's fire"-Ibn Ishaq, in his account, said "a stirrer up of war"-"if he had men with him!" When Abu Basir heard this, he knew that he would return him to them. So Abu Bair went out and encamped at al-'Is, in the vicinity of Dhu al-Marwah, on the coast of the sea, on the route that Quraysh used to take to Syria. The words that the Messenger of God had spoken to Abu Basir-"Woe to his mother! A stirrer up of war if he had men with him!"-were, reported to the Muslims who were confined in Mecca, and they went out to Abu Basir at al-'Is. Abu Jandal b. Suhayl b. 'Amr escaped and joined Abu Basir. Nearly seventy such men gathered around him, and they harassed Quraysh. By God, whenever they heard of a caravan of Quraysh that had set out for Syria, they intercepted it, killed the men, and took their goods. Quraysh therefore sent to the Prophet, imploring him for the sake of God and the bond of kinship to send word to them that whoever came to him would be safe. So the Messenger of God gave them refuge, and they came to him in Medina.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=93-94}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=641-642}}|According to al-Waqidi In this year the Messenger of God dispatched the raiding party of Abu 'Ubaydah b. al-Jarrah to Dhu al-Qassah in the month of Rabi' II with forty men. They traveled through the night on foot and reached Dhu al-Qassah just before dawn. They raided the inhabitants, who escaped them by fleeing to the mountains, and took cattle, old clothes, and a single man. He became a Muslim, and the Messenger of God released him. 
In this year a raiding party led by Zayd b. Harithah went to al-Jamum He captured a woman of the Muzaynah named Halimah, who guided them to an encampment of the Banu Sulaym, where they captured cattle, sheep, and prisoners. Among the prisoners was Halimah's husband. When Zayd brought back what he had taken, the Messenger of God granted to the woman of Muzaynah her husband and her freedom. In this year a raiding party led by Zayd b. Harithah went to al-'Is in Jumada I. During it, the property that was with Abu al-'As b. al-Rabi' was taken. He asked the Prophet's daughter Zaynab to grant him refuge, and she did so. 
In this year a fifteen-man raiding party led by Zayd b. Harithah went to al-Taraf in Jumada II against the Banu Tha'labah. The Bedouins fled, fearing that the Messenger of God had set out against them. Zayd took twenty camels from their herds. He was away four nights. 
In this year a raiding party led by Zayd b. Harithah went to Hisma in Jumada II. According to [al-Waqidi]--Musa b. Muhammad--his father [Muhammad b. Ibrahim], who said: The beginning of this incident was when Dihyah al-Kalbi came back from the court of Caesar, who had presented Dihyah with gifts of merchandise and clothing. When Dihyah reached Hisma, men from Judham intercepted him and robbed him, leaving him with nothing. He came to the Messenger of God even before entering his own house [in Medina] and informed him. The Messenger of God then sent Zayd b. Harithah to Hisma.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=96-98}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=642-644}}|Her story is as follows. According to Ibn Humayd- -Salamah--Ibn Ishaq-'Abdallah b. Abi Bakr, who said: The Messenger of God sent Zayd b. Harithah to Wadi al-Qura, where he encountered the Banu Fazarah. Some of his companions were killed there, and Zayd was carried away wounded from among the slain. One of those killed was Ward b. 'Amr, one of the Band Sa'd b. Hudhaym: he was killed by one of the Banu Badr [b. Fazarah]. When Zayd returned, he vowed that no washing [to cleanse him] from impurity should touch his head until he had raided the Fazarah. After he recovered from his wounds, the Messenger of God sent him with an army against the Banu Fazarah. He met them in Wadi al-Qura and inflicted casualties on them. Qays b. al-Musaliliar al-Ya'muri killed Mas'adah b. Hakamah b. Malik b. Badr and took Umm Qirfah prisoner. (Her name was Falimah bt. Rabi'ah b. Badr. She was married to Malik b. Hudhayfah b. Badr. She was very old woman.) He also took one of Umm Qirfah's daughters and 'Abdallah b. Mas'adah prisoner. Zayd b. Harithah ordered Qays to kill Umm Qirfah, and he killed her cruelly. He tied each of her legs with a rope and tied the ropes to two camels, and they split her in two. Then they brought Umm Qirfah's daughter and 'Abdallah b. Mas'adah to the Messenger of God. Umm Qirfah's daughter belonged to Salamah b. 'Amr b. al-Akwa', who had taken her-she was a member of a distinguished family among her people: the Arabs used to say, "Had you been more powerful than Umm Qirfah, you could have done no more." The Messenger of God asked Salamah for her, and Salamah gave her to him. He then gave her to his maternal uncle, Hazn b. Abi Wahb, and she bore him 'Abd al-Ral}man b. Hazn. 
The other version of the story of this expedition-from Salamah b. al-Akwa'-is that its commander was Abu Bakr b. Abi Quhafah. According to al-Hasan b. Yahya--Abu 'Amir--'Ikrimah b. 'Ammar--Iyas b. Salamah--his father [Salamah b. al-Akwa'], who said: The Messenger of God appointed Abu Bakr as our commander, and we raided some of the Banu Fazarah. When we came near the watering place, Abu Bakr ordered us to halt for a rest. After we prayed the dawn prayer, Abu Bakr ordered us to launch the raid against them. We went down to the watering place, and there we killed some people. I saw a group of people, women and children among them, who had almost outstripped us to the mountain; so I sent an arrow between them and the mountain. When they saw the arrow, they stopped, and I led them back to Abu Bakr. Among them was a woman of the Banu Fazarah wearing a worn-out piece of leather. With her was her daughter, among the fairest of the Arabs. Abu Bakr gave me her daughter as booty. When I returned to Medina, the Messenger of God met me in the market and said, "Salamah-how excellent the father who begot you!-give me the woman." I said, "Messenger of God, I like her, by God, and I have not uncovered her garment." He said nothing to me until the next day, when he met me in the market and said, "Salamah-how excellent a father begot you!-give me the woman." I said: "Messenger of God, I have not uncovered her garment. She is yours, Messenger of God." The Messenger of God sent her to Mecca, and with her he ransomed some Muslim captives who were in the hands of the polytheists. (This version of the story comes from Salamah.) 
According to Muhammad b. 'Umar [al-Wagidi]: In this year a raiding party led by Kurz b. Jabir al-Fihri set out against the members of the Banu Uraynah who had killed the herdsman of the Messenger of God and driven off camels in Shawwal of the year 6. The Messenger of God sent Kurz with twenty horsemen.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=100}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=646}}|According to Ibn Humayd--Salamah--Muhammad b. Ishaq--Ibn Shihab al-Zuhri--'Ubaydallah b. 'Abdallah b. 'Utbah b. Masud--'Abdallah b. 'Abbas--Abu Sufyan b. Barb, who said: We were merchant folk. The warfare between us and the Messenger of God had prevented us from journeying, so that our wealth became depleted. After the truce between us and the Messenger of God, we feared that we might not encounter security.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=116-117}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=9-10}}|Events of the Year 7: 
The Expedition to Khaybar: 
Then the year 7 began. The Messenger of God set out for Khaybar in the remainder of al-Mubarram, leaving Sibs' b. 'Urfutah al-Ghifari in charge of Medina. He traveled and halted with his army at a valley called al-Raji', encamping between the people of Khaybar and [the tribe of] Ghatafan (according to the account from In Humayd--Salamah--Ibn Ishaq) to prevent the latter from aiding the people of Khaybar, for they were going to back them against the Messenger of God. 
It has been reported to me that, when Ghatafan heard that the Messenger of God had encamped near Khaybar, they assembled because of him and set out to aid the Jews against him. Having traveled a day's journey, they heard a sound behind them in their possessions and families. Thinking that the enemy had come at them from behind, they turned back and stayed with their families and possessions, leaving the way to Khaybar open to the Messenger of God. The Messenger of God began taking herds and property bit by bit and conquering Khaybar fortress by fortress. The first of their fortresses that he conquered was the fortress of Na'im. Mahmud b. Maslamah was killed at it-a millstone was hurled on him from it and killed him. Next was al-Qamus, the fortress of lbn Abi al-Huqayq. The Messenger of God took some of its people captive, including $afiyyah bt. Huyayy b. Akhtab (the wife of Kinanah b. al-Rabi' b. Abi al-Huqayq) and two daughters of her paternal uncle. The Messenger of God chose Safiyyah for himself. Dihyah al-Kalbi had asked the Messenger of God for Safiyyah; when the latter chose her for himself, he gave Dihyah her two cousins. The captives of Khaybar were divided among the Muslims. Then the Messenger of God began taking the fortresses and property that were closest to him. 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--'Abdallah b. Abi Bakr-a member of the Aslam: The Banu Sahm, who were a part of Aslam, came to the Messenger of God and said, "Messenger of God, by God we have been struck by drought and possess nothing." But they found that the Messenger of God had nothing to give them. So the Prophet said: "O God, Thou knowest their condition-that they have no strength and that I have nothing to give them. Open to them [for conquest] the greatest of the fortresses of Khaybar, the one most abounding in food and fat meat." The next morning God opened the fortress of al-Sa'b b. Mu'adh for them [to conquer]. There was no fortress in Khaybar more abounding in food and fat meat than it. After the Messenger of God had conquered some of their fortresses and taken some of the property, they reached their fortress489 of al-Walih and al-Sulalim, which was the last of the fortresses of Khaybar to be conquered. The Messenger of God besieged the inhabitants between thirteen and nineteen nights.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=123}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=15}} See Also Ishaq:515|The Messenger of God besieged the [Jewish] people of Khaybar in their two fortresses of al-Watib and al-Sulalim. Finally, when they were certain that they would perish, they asked him to banish them and spare their lives, which he did. The Messenger of God had already taken all the property-al-Shiqq, Nalah, al-Katibah, and all their fortresses-except what belonged to those two fortresses. When the people of Fadak heard of what they had done, they sent word to the Messenger of God, asking him to banish them and spare their lives, and they would leave him their property; and he did so. Among the men who mediated between them and the Messenger of God in the matter was Muhayyisah b. Masud, a member of the Banu Harithah. When the people of Khaybar surrendered on these terms, they asked the Messenger of God to employ them on the properties for a half share. They said, "We know more about them than you and are better cultivators of them." So the Messenger of God made peace with them for a half share, provided that "if we want to make you leave, we may." The people of Fadak made peace with him on similar terms. Khaybar became the booty (fay') of the Muslims; Fadak belonged exclusively to the Messenger of God, because the Muslims had not attacked its people with horses or camels.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=129-130}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=20-21}}|According to Ibn Humayd--Salamah--Ibn Ishaq, who said: I asked Ibn Shihab al-Zuhri how the Messenger of God's grant to the Jews of Khaybar of their date palms, when he granted them the palm trees with the proviso of a tax on them, had taken place: did he concede them these terms as established [only] until his death, or for some necessity did he grant them to them without such a proviso? Ibn Shihab informed me that the Messenger of God conquered Khaybar by force after fighting. Khaybar was something that God gave as booty to His Messenger. The Messenger of God took one-fifth of it and divided [the remainder] among the Muslims. Those of the inhabitants who surrendered did so on condition that they should be expelled after having fought. The Messenger of God summoned them and said, "If you wish, we will deliver these properties to you on condition that you shall work them and that their produce shall be divided between us and you) I will allow you to remain as long as God allows you to remain." They accepted, and they worked the properties on those terms. The Messenger of God used to send 'Abdallah b. Rawahah; he would divide the produce and assess it fairly for the inhabitants. After the death of the Prophet, Abu Bakr after the Prophet confirmed the properties in their hands on the same terms of sharecropping on which the Messenger of God had dealt with them. When Abu Bakr died, 'Umar confirmed the sharecropping arrangement in the beginning of his term as commander) then, however, 'Umar was informed that the Messenger of God had said during his final illness, "Two religions cannot coexist in the Arabian peninsula." 'Umar investigated the matter until trustworthy evidence reached him; then he sent to the Jews, saying: "God has given permission for you to be expelled) for I have received word that the Messenger of God said that two religions cannot coexist in the Arabian peninsula. Let anyone who has a treaty from the Messenger of God bring it to me, and I will carry it out for him. Let any Jew who has no treaty from the Messenger of God make ready to leave." Thus 'Umar expelled any of them who had no treaty from the Messenger of God. 
According to Abu Ja'far [al-Tabari]: Then the Messenger of God returned to Medina.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=133}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=23}}|In this year a raiding party led by Bashir b. Sa'd went to Yumn and Jinab in Shawwal of the year 7. According to [al-Waqidi]--Yaliya b. 'Abd al-'Aziz b. Sa'id--Sa'd b. Ubadah--Bashir b. Muhammad b. 'Abdallah b. Zayd, who said: What prompted this raiding party was that Husayl b. Nuwayrah al-Ashja'i, who had been the guide of the Messenger of God to Khaybar, came before the Prophet. The Prophet asked him, "What news do you bring?" He said, "I left a large gathering of Ghatafan at al-Jinab: 'Uyaynah b. Hisn has summoned them to march against you." So the Prophet summoned Bashir b. Sa'd, and the guide, Husayl b. Nuwayrah, went with him. They captured camels and sheep. A slave belonging to 'Uyaynah b. Hign met them, and they killed him. Then they encountered 'Uyaynah's army, which was put to flight. Al-Harith b. 'Awf met 'Uyaynah as he was fleeing and said, "The time has come, 'Uyaynah, for you to give up what yous plan."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=141-142}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=28}}|We gave them time until their herds had come back from pasture in the evening. After they had milked the camels, set them to rest by the watering trough, and had stopped moving around, after the first part of the night had passed, we launched the raid on them. We killed some of them, drove away the camels, and set out to return. Meanwhile, the party carrying the people's appeal for aid set out to the tribe to get help. 
We traveled quickly. When we passed by al-Harith b. Malik (Ibn al-Barsa') and his companion, we took him with us. The party summoned to aid the people came at us. They
were too powerful for us. However, when only the bottom of Qudayd Canyon was between us and them, God sent clouds from out of the blue, although we had seen neither rain nor clouds before that, and the result was [a torrent] that no one could risk [crossing]. We saw them looking at us, none of them able to risk it or advance, while we quickly drove off the camels. We took them up to al-Mushallal and then brought them down from it, and we eluded the tribesmen with what we had taken. I shall never forget the rajaz verses that one of the Muslims recited as he was driving the camels from behind:
:Abu al-Qasim refuses to let you remain out all night
:in [pasture] whose plants are moist and luxuriant,
:their tops golden like the color of something gilded. 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq--a man from Aslam--a shaykh of Aslam: The battle cry of the companions of the Messenger of God that night was "Kill! Kill!" 
According to al-Waqidi: The raiding party led by Ghalib b. 'Abdallah consisted of between thirteen and nineteen men.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=142}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=29}}|The Messenger of God made peace with them on condition that the Zoroastrians should be required [to pay] tax, that their sacrifices should not be eaten, and that one should not marry their women.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=149-151}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=34-36}}|Expeditions Involving Ibn Abi Hadrad and Abu Qatadah: 
In Sha'ban of this year the Messenger of God sent out a party of men under the command of Abu Qatadah. 
According to Ibn Humayd--Salamah--Ibn Ishaq--Yahya b. Said al-Ansar--Muhammad b. Ibrahim--'Abdallah b. Abi Hadrad al-Aslami, who said: I married a woman from my tribe, promising her a nuptial gift (sadaq) of 200 dirhams. Then I came to the Messenger of God to seek his assistance with my marriage. He said, "How much did you set as the nuptial gift? " I said, "Two hundred dirhams, Messenger of God." "Praise God!" said he, "if you could take dirhams from a creek bed , you could not have gone higher! By God, I have nothing with which to help you." 
I waited a few days. Then a man named Rifa'ah b. Qays or Qays b. Rifa'ah from the Banu Jusham b. Mu'awiyah arrived with a large group from Jusham. He encamped at al-Ghabah with his tribesmen and companions, intending to gather [the tribe of] Qays to make war on the Messenger of God. He was a man of name and
standing in [the tribe of] Jusham. The Messenger of God summoned me and two other Muslims and said, "Go out to this man and either bring him to us or bring us a report and information about him." He presented us with an emaciated old camel and mounted one of us on it. By God, it was so weak that it could not stand up with him until the men propped it up from behind with their hands, and then it raised itself, though barely. Then he said, "Make do with her, and take turns riding." 
We set out, armed with arrows and swords. We approached the encampment at evening as the sun was setting. I hid myself in one place and commanded my two companions to hide themselves somewhere else near the men's encampment. I told them, "If you hear me shout 'God is greatest!' and attack the encampment, shout 'God is greatest!' and attack with me." 
By God, we kept watching for some heedlessness on their part or some way to strike them until night fell over us and the time of the darkness of the night prayer passed. One of their herdsman who had gone out in the area in the morning was late coming back, so that they became worried about him. Their leader, Rifa'ah b. Qays, stood up, took his sword, put [its belt] on his neck, and said: "By God, I am going to follow the tracks of this herdsman of ours. Some evil must have befallen him." Some of his companions said: "By God, do not go. We will take care of it for you." He said, "By God, no one but I shall go." They said, "And we with you!" "By God," he said, "none of you shall follow me !" He set out and passed by me. When he came within range, I shot him with an arrow and put it into his heart. By God, he spoke not a word. I leaped at him and cut off his head. Then I rushed toward the encampment and shouted "God is great!" My two companions rushed and shouted "God is great!" In no time at all, those who were in the encampment were shouting "Save yourself!" and "Quick, quick! " and taking all they could-wives, children, and any property light enough to carry. We drove away a great herd of camels and many sheep and goats and brought them to the Messenger of God. I brought him Rifa'ah's head, which I carried with me. The Messenger of God gave me thirteen camels from that herd as aid, and I consummated my marriage. 
As for al-Waqidi, his account is as follows. According to al-Waqidi--Muhammad b. Yahya b. Sahl b. Abi Hathmah--his father [Yahya b. Sahl b. Abi Hathmah]: The Prophet sent Ibn Abi Hadrad in this party with Abu Qatadah. The party consisted of sixteen men, and they were away fifteen nights. Their shares [of booty] were twelve camels [for each man], each camel being accounted equal to ten sheep or goats. When the people fled in various directions, they took four women, including one young woman who was very beautiful. She fell to Abu Qatadah. Then Mahmiyah b. al-Jaz' spoke of her to the Messenger of God, and the Messenger of God asked Abu Qatadah about her. Abu Qatadah said, "I purchased her from the spoils." The Messenger of God said, "Give her to me." So he gave her to him, and the Messenger of God gave her to Mahmiyah b. Jaz' al-Zubaydi.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=152-154}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=36-38}} See Also Ishaq 533|The Expedition to Mu'tah: 
According to Ibn Humayd--Salamah--Ibn Ishaq, who said: After the Messenger of God returned to Medina from Khaybar, he stayed in Medina for the two months of Rabi'; then, in Jumada I, he sent out his expedition to Syria whose members met with disaster at Mu'tah. 
According to Ibn Humayd--Salamah--Muhammad b. Ishaq Muhammad b. Ja'far b. al-Zubayr--'Urwah b. al-Zubayr, who said: The Messenger of God sent his expedition to Mu'tah in Jumada I of the year 8. He put Zayd b. Harithah in command of the men and said, "If Zayd b. Harithah is killed, Ja'far b. Abi Talib shall be in command of the men; if Ja'far is killed, 'Abdallah b. Rawa^ah shall be in command." The men equipped themselves and made ready to set out. They numbered 3,000. When the time for their departure came, the people said goodbye to the commanders of the Messenger of God, wishing them safety and bidding them farewell. When 'Abdallah b. Rawahah said goodbye with the other commanders of the Messenger of God who were doing so, he wept. They said to him, "What is making you weep, Ibn Rawahah?" He said, "By God, I have no love of this world or excessive love for you, but I heard the Messenger of God recite a verse from the Book of God that mentioned the Fire [of Hell]-'Not one of you there is, but he shall go down to it; that for thy Lord is a thing decreed, determined'-and I do not know how I can come out after going down." The Muslims said, "May God accompany you, defend you, and bring you back to us in good health." Then 'Abdallah b. Rawahah recited:
:But I ask the Merciful One for pardon,
:and for a sword blow that makes a wide wound that shoots out foaming [blood];
:Or a deadly thrust by a thirsty one,
:by a lance that pierces right through the guts and the liver;
:So that people shall say, when they pass my grave:
:"God guided you aright, O warrior who followed the right way." 
Then the men made ready to depart. 'Abdallah b. Rawahah went to the Messenger of God and said goodbye to him. The men set out, and the Messenger of God went out to see them off; having bidden them farewell, he returned from them. 'Abdallah b. Rawahah recited:
:May [He who is] Peace supply the place [of the departing ones]
:to a man to whom I bade farewell
:among the palm trees-the best escort and friend! 
They journeyed on and encamped at Mu'an in the land of Syria. The men learned that Heraclius had encamped with 100,000 Byzantines at Ma'ab in the territory of al-Balqa'. Joined to him were Arab auxiliaries from [the tribes of] Lakhm, Judham, Balqayn, Bahra', and Bali, numbering 100,000 and commanded by a man from [the tribe of] Bali and of the subdivision Irashah, named Malik b. Rafilah. When the Muslims received word of this, they stayed at Mu'an two nights, considering what to do. They said: "We will write to the Messenger of God and inform him of the number of our enemy. Either he will reinforce us with men or he will give us his command that we should return to him." 'Abdallah b. Rawahah encouraged the men, saying: "Men, by God, what you loathe is the very thing you came out to seek martyrdom. We do not fight the enemy by number, strength, or multitude; we fight them only by this religion with which God has honored us. Go forward, for it is one of two good things: victory or martyrdom." The men said, "By God, Ibn Rawahah has spoken the truth." So the men went forward.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=163-165}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=45-47}}|Then Budayl b. Warqa' set out with a group of men from Khuza'ah. They came to the Messenger of God in Medina and told him what had befallen them and how Quraysh had backed the Banu Bakr against them; then they departed to return to Mecca. The Messenger of God had told them, "I think you will see Abu Sufyan come to strengthen the pact and extend the term." As Budayl b. Warga' and his companions traveled, they met Abu Sufyan at 'Usfan: Quraysh had sent him to the Messenger of God to strengthen the pact and extend the term, for they had become fearful of what they had done. When Abu Sufyan met Budayl, he said, "Where have you come from, Budayl?"-for he guessed that he had gone to the Messenger of God. Budayl said, "I traveled with the Khuza'ah along this shore and along the bottom of this valley." Abu Sufyan asked, "Didn't you go to Muhammad?" "No," he replied. 
When Budayl set out for Mecca, Abu Sufyan said, "If in fact he went to Medina, he will have fed his camel date pits there." So he went to the place where his camel had rested, picked up some of its droppings, crumbled them, and saw date pits in them. "I swear by God," he said, "Budayl went to Muhammad!" 
Abu Sufyan then set out and went to the Messenger of God in Medina. Abu Sufyan [first] visited his own daughter, Umm Habibah bt. Abi Sufyan. When he was about to sit on the bed of the Messenger of God, she folded it up to stop him. He said, "My daughter, by God, I don't know whether you think I am too good for this bed or you think it is too good for me." She said: "It is the bed of the Messenger of God, and you are an unclean polytheist. I did not want you to sit on the bed of the Messenger of God." He said, "My daughter, by God, evil came over you after you left me." 
Then he went out and came to the Messenger of God. He spoke to him, but the Messenger of God gave him no reply. Then he went to Abu Bakr and asked him to speak to the Messenger of God for him, but Abu Bakr said, "I will not do it." Then he went to 'Umar b. al-Khattab and spoke to him. 'Umar said: "I intercede for you with the Messenger of God! By God, if I found only ant grubs [to eat], I would fight you!" Abu Sufyan then left and went to see 'All b. Abi Talib. Fatimah, the daughter of the Messenger of God, was with him, and with her was al-Iiasan b. 'All, a young child crawling before her. Abu Sufyan said: "'All, you are the nearest of the men to me in kinship and the closest of them in relationship. I have come with a request, and I will not go back empty-handed as I came. Intercede for us with the Messenger of God!" He said: "Woe to you, Abu Sufyan. By God, the Messenger of God has determined on a matter about which we cannot speak to him." Abu Sufyan then turned to Fatimah and said, "Daughter of Muhammad, don't you want to command your little son here to make peace among the people, so that he will be lord of the Arabs forever?" "By God," she said, "my little son is not old enough to make peace among the people, and no one can do so against the will of the Messenger of God." Abu Sufyan said [addressing 'Ali]: "Abu al-Hasan, I see that matters have become difficult for me. Give me advice!" 'Ali said to him: "By God, I know of nothing that will be of any use to you. However, since you are the lord of the Banu Kinanah, go and make peace among the people, and then return to your country." Abu Sufyan asked, "Do you think that will be of any use to me? " "No, by God," replied 'Ali, "I do not think so, but I can find nothing else for you to do." So Abu Sufyan stood up in the mosque and said, "People, I hereby make peace among the people." Then he mounted his camel and departed. 
When Abu Sufyan came to Quraysh, they asked, "What is your news?" He said: "I went to Muhammad and spoke to him; and, by God, he gave me no reply. Then I went to In Abi Quhafah and got nothing good from him. Then I went to Ibn al-Khattab, whom I found to be the most hostile of them. Then I went to 'Ali b. Abi Talib, whom I found to be the mildest of them. He advised me to do something that I have done, but, by God, I do not know whether it will be of any use tome or not." They asked, "What did he command you?" He replied, "He commanded me to make peace among the people, and I did it." They asked, "Has Muhammad approved it?" No," he said. "Woe to you!" they said. "By God, he did no more than play with you. What you have said is of no use to us." Abu Sufyan replied, "No, by God, I found nothing else to do."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=171}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=52}}|According to Abu Kurayb--Yunus b. Bukayr--Muhammad b. Ishaq--Husayn b. 'Abdallah b. 'Ubaydallah b. 'Abbas--'Ikrimah-Ibn 'Abbas, who said: When the Messenger of God encamped at Marr al-Zahran, al-'Abbas b. 'Abd al-Muttalib said, the Messenger of God having departed from Medina: "Woe to Quraysh! If the Messenger of God surprises them in their territory and enters Mecca by force, it means the destruction of Quraysh forever." So he seated himself on the white mule of the Messenger of God and said, "I will go out to al-Arak; perhaps I shall see a firewood gleaner, or someone bringing milk, or someone coming in who will enter Mecca and inform them where the Messenger of God is, so that they will go to him and ask him for a promise of safety."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=176-177}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=56}}|According to Ibn Humayd--Salamah--Muhammad b. Ishaq--'Abdallah b. Abi Najih: When the Prophet sent his army in divisions from Dhu Tuwa, he commanded al-Zubayr, who was in charge of the left wing, to make his entry with some of the forces by way of Kuda. He commanded Sa'd b. Ubadah to make his entry with some of the forces by way of Kada'. Some scholars assert that when Sa'd was sent out, he said as he made his entry, "Today is the day of battle) today the sacred territory is deemed profane." Hearing this, one of the Emigrants said: "Messenger of God, hear what Sa'd b. 'Ubadah has said! We fear that he may assault Quraysh." The Messenger of God said to 'Ali b. Abi Talib: "Overtake him, and take the banner. You be the one who takes it in!"}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=178-182}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=58-61}} See Also Ishaq:550|According to Ibn Humayd--Salamah--Ibn Ishaq, who said: When the Messenger of God ordered his commanders to enter Mecca, he charged them to kill no one except those who fought them; however, he gave charge concerning a group of men whom he named: he ordered that they should be killed even if they were found under the curtains of the Ka'bah. Among them was 'Abdallah b. Sa'd b. Abi Sari b. Hubayb b. Jadhimah b. Nasr b. Malik b. Hisl b. 'Amir b. Lu'ayy. The Messenger of God ordered that he should be killed only because he had become a Muslim and then had reverted to being a polytheist. He fled to 'Uthman, who was his foster-brother, and 'Uthman hid him. 'Uthman later brought him to the Messenger of God after the people of Mecca had become calm. He asked the Messenger of God to grant him a promise of safety. The Messenger of God is said to have remained silent for a long time and then to have said yes. After 'Uthman had taken him away, the Messenger of God said to his companions who were around him, "By God, I kept silent so that one of you might go up to him and cut off his head!" One of the Anger said, "Why didn't you give me a signal, Messenger of God? " He replied, "A prophet does not kill by making signs." 
Also among them was 'Abdallah b. Khatal, a member of the Banu Taym b. Ghalib. The Messenger of God ordered that he should be killed only for the following reason: He was a Muslim, and the Messenger of God had sent him to collect alms, sending with him one of the Ansar. With him went a mawla of his, also a Muslim, to serve him. He halted at a resting place and commanded the mawla to slaughter him a goat and make him a meal; then he went to sleep. When he woke up, the mawla had done nothing for him; so he attacked him and killed him. Then he reverted to being a polytheist. He had two singing girls, Fartana and another with her. The two used to sing satire about the Messenger of God; so the latter commanded that the two of them should be killed along with him. 
Also among them was al-Huwayrith b. Nuqaydh b. Wahb b. 'Abd b. Qusayy. He was one of the men who used to molest the Messenger of God in Mecca. 
Also among them was Miqyas b. Subabah. The Messenger of God commanded that he should be killed only because he had killed the member of the Ansar who had killed his brother by mistake and had then returned to Quraysh as a renegade. 
Also among them were 'Ikrimah b. Abi Jahl and Sarah, a mawlah of one of the sons of 'Abd al-Muttalib. She was one of those who used to molest the Messenger of God in Mecca. 'Ikrimah b. Abi Jahl fled to Yemen. His wife, Umm Hakim bt. al-Harith b. Hisham, became a Muslim. She asked the Messenger of God to grant `Ikrimah a promise of safety, and he did so. She set out to find him and then brought him to the Messenger of God. `Ikrimah, as people relate, used to say that what brought him back to Islam after his departure for Yemen was-in his own words: I was about to set sail for Ethiopia. When I came to board the ship, its captain said, "Servant of God, do not board my ship until you declare God to be one and repudiate any peers to Him; for I fear that if you do not do so, we shall perish in it." So I asked, "Does no one board until he declares God to be one and repudiates all others?" "Yes," he said, "no one boards until he clears himself." So I asked: Why then should I depart from Muhammad? By God, this is the very message he brought to us: that our God on the sea is [the same as] our God on land! At that moment I came to know Islam, and it entered into my heart. 
'Abdallah b. Khalal was killed by Said b. Hurayth al-Makhzumi and Abu Barzah al-Aslami: the two shared in his blood. Miqyas b. Subabah was killed by Numaylah b. 'Abdallah, a man of his own clan. The sister of Miqyas said:
:By my life, Numaylah shamed his clan
:and distressed winter guests by [killing] Miqyas.
:How excellent it was for one to see a man like Miqyas
:in times when no food was prepared even for women in childbirth! 
As for Ibn Khatal's two singing girls, one was killed and the other fled. The Messenger of God later was asked to grant her a promise of safety, and he did so. [As for Sarah, he was asked to grant her a promise of safety, and he did so.] She lived until someone in the time of 'Umar b. al-Khattab caused his horse to trample her at al-Abtah and killed her. Al-Huwayrith b. Nuqaydh was killed by 'Ali b. Abi Talib. 
According to al-Waqidi: The Messenger of God commanded that six men and four women should be killed. Of the men, [al-Waqidi] mentioned those whom Ibn Ishaq named. The women he mentioned were Hind bt. 'Utbah b. Rabi'ah, who became a Muslim and swore allegiance; Sarah, the mawlah of 'Amr b. Hashim b. 'Abd al-Muttalib b. 'Abd Manaf, who was killed on that day; Quraybah, who was killed on that day; and Fartana, who lived until the caliphate of 'Uthman. 
According to Ibn Humayd--Salamah--Ibn Ishaq--'Umar b. Musa b. al-Wajih--Qatadah al-Sadusi: Having halted by the door of the Ka'bah, the Messenger of God stood up and said: "There is no god but God alone; He has no partner. He has fulfilled His promise and helped His servant. He alone has put to flight the parties who leagued together. Behold, every alleged claim of hereditary privilege, or blood, or wealth is abolished, except the custodianship of the Ka'bah and the right of supplying water to pilgrims. Behold, the one slain by an error that is like intention, [by] whip or staff-for both cases the blood money shall be made rigorous: [a hundred camels], forty of them with their foals in their wombs. People of Quraysh, God has taken from you the haughtiness of the Time of Ignorance and its pride in ancestors. Mankind is from Adam, and Adam was created from dust." Then the Messenger of God recited: "O mankind, We have created you male and female, and made you nations and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most god-fearing of you"-to the end of the verse. "People of Quraysh and people. of Mecca, what do you think I intend to do with you?" "Good," they said, "[for you are] a generous fellow tribesman and the son of a generous fellow tribesman!" Then he said, "Go, for you are 'those whose bonds have been loosed.'" Thus the Messenger of God emancipated them, although God had enabled him to take their persons by force and they were his booty. Therefore the people of Mecca are known as al-Tulaqa' (Those Whose Bonds Have Been Loosed).}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|pages=189-190}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=67}}|According to Ibn Humayd--Salamah--Muhammad b. Ishaq--a certain scholar--a man from the Banu Jadhimah, who said: When Khalid commanded us to put down our weapons, one of our men, named Jahdam, said: "Alas for you, Banu Jadhimah! It is Khalid. By God, after you lay down your weapons, it will be nothing but leather manacles, and after leather manacles it will be nothing but the smiting of necks. By God, I will never lay down my weapon!" Some of his fellow tribesmen took him and said: "Jahdam, do you want to cause our blood to be shed? The people have become Muslims. The war has ended, and the people are at peace." The people did not desist from him until they had taken away his weapon and had laid down their weapons because of what Khalid had said.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=8}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=73}}|Ibn Humayd--Salamah--Ibn Ishaq--'Abdallah b. Abi Bakr: The Messenger of God marched with two thousand Meccans and ten thousand of his companions [who had marched with him and] with whose support God had facilitated the conquest of Mecca. Thus they were twelve thousand in all. The Messenger of God placed 'Attab b. Asid b. Abi al-'Is b. Umayyah b. 'Abd
Shams in charge of Mecca [to look after] the men who stayed behind while he proceeded to confront Hawazin.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=18-19}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=80-81}}|Ibn Humayd--Salamah--Muhammad b. Ishaq--one of the Banu Sa'd b. Bakr: That day, the Messenger of God said to the horsemen whom he sent [in pursuit] that if they could get hold of Bijad, a man from the Banu Sa'd b. Bakr, then they should not let him escape, for he had done something evil. When the Muslims seized him they herded him with his family and his sister al-Shayma' bt. al-Harith b. 'Abdallah b. 'Abd al 'Uzza, foster-sister of the Messenger of God, [like cattle] and treated her roughly. She told the Muslims that she was the foster-sister of the Messenger of God, but they did not believe her until they brought her to the Messenger of God.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=20-21}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=82}}|[The Siege of al-Ta'if:] 
'Ali b. Nasr b. 'Ali [al-Jahdami]--'Abd al-Samad b. 'Abd al-Warith--'Abd al-Warith b. 'Abd al-Samad b. 'Abd al-Warith--his father--Aban al-'Altar--Hisham b. 'Urwah-'Urwah: When he had finished at Hunayn, the Messenger of God and his companions went directly to al-'Wa'if and encamped there for a fortnight, waging war against Thaqif. Thaqif fought the Muslims from behind the fort and none came out in the open. All of the surrounding people surrendered and sent their delegations to the Messenger of God. After besieging al-Ta'if for a fortnight, the Prophet left and halted at al-Ji'ranah where the captives of Hunayn were held with their women and children. It is alleged that those captives taken from the Hawazin numbered six thousand with women and children. When he reached al-Ji'ranah, the delegations of Hawazin came to the Prophet and embraced Islam. Therefore, he set all their women and children free and decided to make the lesser pilgrimage (directly[ from al-Ji'ranah. The month was Dhu al-Qa'dah. After that, the Messenger of God returned to Medina, put ['Attab b. Asid] in charge of Mecca, and asked him to perform the greater pilgrimmage with the people and to ensure their safety. [He also left behind with him Mu'adh b. Jabal] to instruct [the people] in Islam. When he reached Medina, the delegations of Thagif arrived, brought the dispute (mentioned earlier) before him, and gave him the oath of allegiance, which consisted of a document that they wrote and signed with him.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=22-23}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=83-84}}|Then the Messenger of God went on until he halted near al-Ta'if and pitched his camp there. Some of his companions were killed by arrows, because the camp had been placed very close to the walls of al-Ta'if and the arrows were reaching them. The Muslims were unable to get through its wall, for [the inhabitants] had shut the gate against them . When his comrades were killed by arrows, the Prophet moved to higher ground and pitched his camp near where his mosque stands today. He besieged them for some twenty days. He had two of his wives with him, one of whom was Umm Salamah bt. Abi Umayyah. Al-Waqidi states that the other was Zaynab bt. Jahsh. He pitched two tents for them and prayed between the tents as long as he stayed there. After Thaqif surrendered, `Amr b. Umayyah b. Wahb b. Mu'attib b. Malik built a mosque over the place where the Messenger of God had prayed. There was a column in that mosque about which it is alleged that the sun never rises over it any day without a creaking noise being heard from it. The Messenger of God besieged Thaqif and fought them bitterly. Both sides shot arrows at each other until the day when the wall of al-Ta'if was
stormed (shadkhah). [That day] a number of the Messenger of God's companions went under a testudo and advanced up to the wall [to make a breach in it]. Thaqif showered them with scraps of hot iron, so they came out from under [the testudo], and Thaqif shot them with arrows, killing some of them. The Messenger of God then ordered that the vineyards of Thaqif be cut down, and the men fell upon them, cutting them down.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=25-26}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=85}}|When the people began to move out, Sa'id b. 'Ubayd b. Asid b. Abi 'Amr b. 'Ilaj al-Thaqafi cried out that [al-Ta'if] was holding out [against the siege]. 'Uyaynah b. Hisn responded, "Yes, admirably and nobly! " One of the Muslims said to him, "May God smite you, O 'Uyaynah! Do you praise the polytheists for holding out against the Messenger of God while you [yourself] have come to assist him?" He replied, 'By God, I did not come to fight Thaqif with you, but I wished Muhammad to be victorious over al-Ta'if, so that I might obtain a slave girl from Thaqif whom I might make pregnant so that she might bear me a son, for Thaqif are clever people (manakir)." 
At al-Ta'if, twelve of the Messenger of God's companions were martyred, seven from Quraysh, one from Banu Layth , and four from the Ansar.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=49}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=102}}|The Messenger of God went ahead earnestly with his preparations for the expedition and ordered the men to get ready quickly. He urged and persuaded the people of means [to help in meeting] the expenses and [to provide] mounts for the cause of God. The men of means provided mounts [in anticipation of] God's reward. 'Uthman b. 'Affan spent a huge sum, more than anyone had ever done, on this expedition.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=58}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=108}}|When the Messenger of God reached Tabuk, Yuhannah b. Ru'bah, governor of Aylah, came to him, made a treaty with him, and offered him the poll tax [jizyah]. The people of jarbi' and Adhruh also offered him the poll tax, and the Messenger of God wrote a document for each of them which is still in their possession.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=64-65}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=112-113}}|Ibn Humayd--Salamah--Muhammad b. Ishaq--Shayban b. Sa'd al-Ta'i: It has been reported to me that 'Adi b. Hatim of Tayyi' used to say, "No Arab disliked the Messenger of God when he first heard about him more than I. As far as I was concerned, I was a noble man, a Christian, traveling about among my people and collecting the fourth part of their spoils (mirba) I professed my own religion, and the way I was treated was as if I were a king among my people. When I heard the Messenger of God I disliked him and said to an Arab slave of mine who was herding my camels, 'May you have no father! Prepare for me some docile, fat, and old camels, and keep them near me. When you hear of Muhammad's army treading this country, inform me."' He did that, and one morning he came to me and said, "O 'Adi, whatever you were going to do when Muhammad 's cavalry should descend upon you, do it now, for I have seen banners and when I inquired about them I was told that they were Muhammad's army." I asked him to bring my camels, which he did, and I took my family and children and told him that I would join my fellow Christians in Syria. I traveled to al-Jushiyyah and left one of Hatim's daughters in that settlement. When I reached Syria I stayed there.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=69}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=116}}|The Messenger of God said to Thabit b. Qays b. Shammas, a brother of Balharith b. al-Khazraj, "Get up and answer the man's speech." Thabit got up and said: "Praise belongs to God who created heaven and earth and carried out His command therein, and His knowledge encompasses His Throne. Nothing exists but by His bounty. By His power He made us kings and chose the best of His creation as a prophet who is the noblest in lineage, the most truthful in speech, and the best in noble descent. He sent down to him His book and entrusted him with His creatures. He was the chosen one of God from the worlds. Then he summoned people to faith, and the Emigrants from his people and his kinsfolk believed in the Messenger of God. They are the most noble people in lineage, the most prominent, and the best in deeds. Then the first of creation to answer and respond to God when the Messenger of God summoned them were ourselves. We are the Helpers of God and the viziers of His Messenger, and we fight people until they believe in God. He who believes in God and His Messenger has protected his life and possessions [from us]; as for one who disbelieves, we will fight him forever in the cause of God and killing him is a small matter to us. I say this and ask God's forgiveness for myself and the believing men and the believing women. Peace be upon you."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=76}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=121-122}}|"Malik B. Murrah al-Rahawi has reported to me that you were the first from Himyar to embrace Islam and that you have killed the polytheists, so rejoice at your good fortune. I order you to treat Himyar well. Do not be treacherous and do not forsake each other. The Messenger of God is the master of [both] your rich and your poor. Alms are neither lawful to Muhammad nor to his family; it is a purifying tax to be spent on poor Muslims and the wayfarer. Malik has conveyed only the necessary information but has kept [others'] secrets to himself, so I order you to treat him well. I have sent to you some of the most virtuous of my people, the most religious and the most learned, so I order you to treat them well, for he [i.e., Mu'adh b. Jabal] will be accountable for them. May the Peace, Mercy, and Blessings of God be on you."}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=79}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=123-124}}|Abu Ja'far [al-Tabari]: In this year, alms (al-Sadaqat) were made obligatory, and the Messenger of God dispatched his agents to collect them. 
In this year, the following verse was revealed: "Take alms from their wealth to purify them." The reason for its revelation was the story about the affair of Tha'labah b. Hatib mentioned by Abu Amamah al-Bahili.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=82-83}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=126}}|The Events of the Year 10: 
Abu Ja'far [al-Tabari]: In this year, in the month of Rabi' II (it is said in the month of Rabi' I, or in Jumada I), the Messenger of God sent Khalid b. al-Walid with an army of four hundred to the Bann al-Harith b. Ka'b. 
Ibn Humayd--Salamah--Ibn Ishaq--'Abdallah b. Abi Bakr: The Messenger of God sent Khalid b. al-Walid in the month of Rabi' II, or Jumada I, in the year 10/631 to the Balharith b. Ka'b in Najran, and ordered him to invite them to Islam for three days before he fought them. If they should respond to him.[with the acceptance of Islam], then he was to accept it from them, and to stay with them and teach them the Book of God, the sunnah of His prophet, and the requirements of Islam (ma'alim al-islam); if they should decline, then he was to fight them. Khalid departed and came to them, sending out riders in every direction inviting them to Islam and saying, "O people, accept Islam, and you will be safe." So they embraced Islam and responded to his call. Khalid stayed with them, teaching them Islam, the Book of God, and the sunnah of His prophet,}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=88}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=130}}|Ibn Humayd--Salamah--Muhammad b. Ishaq--'Abdallah b. Abi Bakr: Surad b. 'Abdallah al-Azdi came to the Messenger of God with the deputation from al-Azd, embraced Islam, and became a good Muslim. The Messenger of God invested him with authority over those of his people who had embraced Islam and ordered him to fight the polytheists from the tribes of the Yemen with them. Surad b. 'Abdallah then left with an army by the Messenger of God's command and alighted at Jurash, which at that time was a closed city inhabited by Yemeni tribes. Khath'am had sought refuge with them, and when they heard that the Muslims were marching they shut themselves in it. The Muslims besieged them for about a month but the tribes refrained from coming out of the city. Surad withdrew from them, appearing to return. While he was near a mountain called Kashar, the inhabitants of Jurash, thinking that he had fled from them, came out in pursuit of him. When they overtook him he turned on them and inflicted a heavy loss on them.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=115-116}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=152}}|Abu Ja'far [al-Tabari]: The military expeditions (ghazawat) in which the Messenger of God personally participated were twenty-six. Some say that they were twenty-seven. Those who maintain the number as twenty-six count the Prophet's expedition to Khaybar and the expedition from there to Wadi al-Qura as one, because after accomplishing the victory he did not return from Khaybar to his abode but marched from there to Wadi al-Qura. Those who say that [the expeditions] were twenty-seven count the Khaybar expedition as one and the Wadi al-Qura expedition as another, making the number as twenty-seven.}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=121-122}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|pages=156-157}}|Ibn Humayd--Salamah--Muhammad b. Ishaq--Muhammad b. Ja`far b. al-Zubayr--`Abdallah b. Unays: The Messenger of God called me and said, "It has reached me that Khalid b. Sufyan b. Nubayb al-Hudhali is gathering a force to attack me. He is either in Nakhlah or `Uranah, so go to him and kill him." I replied, "O Messenger of God, describe him to me so that I might know him." He said, "When you see him he will remind you of Satan. [A sure] sign between you and him is that when you see him you will feel a shudder." I went out, girding on my sword, until I came to him while he was in howdah with the women, seeking a halting place for them at the time for afternoon prayer. When I saw him I found him to be as the Messenger of God had described. I advanced toward him, but fearing that there might be acrimony between me and him which would distract me from the prayer, I prayed, making gestures with my head as I walked toward him. When I got to him he asked who I was, and I replied, "An Arab who has come to you because he has heard about you and your gathering [a force] against this fellow [i.e., Muhammad]." He said, "Yes, I am doing that." I walked a short distance with him and when it was feasible for me I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I came to the Messenger of God and greeted him, he looked at me and asked, "Is the objective accomplished?" I replied, "I have killed him." "You have said the truth," he replied. Then he stood up and went"' into his house and gave me a stick, saying, "Keep this stick with you O `Abdallah b. Unays." When I went out with it the people asked me what that stick was. I told them that the Messenger of God had given it to me and asked me to keep it with me. They told me to go back to him and ask him the reason for that. So I went back to him and said, "O Messenger of God, why did you give me this stick?" He replied, "[As a] sign between me and you on the day of resurrection. There will be a few men at that time who will carry sticks tied to their waists (al-mutakhassirun)." `Abdallah, therefore, fastened the stick to his sword, where it remained with him until his death, when he ordered that it should be fastened to his body with the shroud and buried with him.}}{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=123}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=158}}|Al-Harith b. Muhammad-Ibn Sad-Muhammad b. 'Umar: The armies and the raiding parties sent by the Messenger of God [between the time of his arrival in Medina and his death] were forty-eight.}}

[[Category:QHS]]
[[Category:Muhammad]]
[[Category:Jihad]]
[[ar:القرآن_والحديث_والعلماء:_محمد_والجهاد_في_سبيل_الله]]
[[fr:Coran, hadiths et savants : Mohammed et le Jihad]]

Qur'an, Hadith and Scholars:Muhammad

2026-05-16T18:55:53Z

Asmith: updated page score

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{{QuranHadithScholarsIndex}}
In Islam [[Muhammad]] is known as '''[[Uswa Hasana|uswa hasana]], al-Insān al-Kāmil''', meaning in Arabic that he is the ''' 'perfect human' ''' who is ''' 'worthy of imitation' '''. As such, all of his deeds, actions, thoughts, and practices are the perfect examplars for all humans in every time in every age. For this reason, his [[Sunnah]] or traditions is one of the basic building blocks of [[Islamic Law]] (the other being the [[Qur'an]]). This tradition is preserved mostly in the [[Hadith]] collections of Muhaddiths such as [[Sahih Bukhari|Bukhari]], who wrote his books in the middle of the 9th century, and the collectors of the [[Sira]] histories of the prophet's military campaigns such as [[Sirat_Rasul_Allah|Ibn Ishaq]]. These sources impart to their readers many ideas, attributes, and habits of the prophet, all of which are held up by the ulemaa' as model behavior for all of mankind.

The hadiths and sirah traditions about Muhammad are largely intended to portray Muhammad in a way that would seem positive to believers of the early Islamic era. From a modern secular point of view, many of these reports do not necessarily present Muhammad in a favourable light. Either way, hadiths and sirah material in general are considered to be very unreliable sources of historical information in modern academic scholarship, as well as by Islamic modernist scholars.

{{Quote|{{Quran|33|21}}|Verily in the messenger of Allah ye have '''a good example''' (أسوة حسنة, ''uswa hasana'') for him who looketh unto Allah and the Last Day, and remembereth Allah much.}}

=Quran=
==Muhammad had been a Poor Ophan==
{{Quote|{{Quran-range|93|6|8}}|Did He not find you an orphan and give [you] refuge?
And He found you lost and guided [you],
And He found you poor and made [you] self-sufficient.}}

==Prophet, Messenger, Warner==
{{Quote|{{Quran|33|40}}|Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing.}}

{{Quote|{{Quran|3|144}}|Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful.}}

{{Quote|{{Quran|46|9}}|Say, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow that which is revealed to me, and I am not but a clear warner."}}

{{Quote|{{Quran|61|6}}|And [mention] when Jesus, the son of Mary, said, "O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad." But when he came to them with clear evidences, they said, "This is obvious magic."}}

{{Quote|{{Quran|48|29}}|Muhammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers - so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.}}

==An example to follow==
{{Quote|{{Quran|33|21}}|Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much.}}

{{Quote|{{Quran|68|4}}|And indeed, you are of a great moral character.}}

==Obedience to the Prophet==
{{Quote|{{Quran-range|3|31|32}}|Say, [O Muhammad], "If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful." Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers}}

{{Quote|{{Quran|4|80}}|He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian.}}

Many other verses implore listeners to obey Allah and his Messenger, which suggests this was an ongoing problem.

==Allegations Against Muhammad==
{{Main|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature}}

{{Quote|{{Quran-range|25|4|6}}|And those who disbelieve say, "This [Qur'an] is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie. And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon." Say, [O Muhammad], "It has been revealed by He who knows [every] secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful."}}

==Convenient Revelations==
{{Main|Convenient Revelations}}

A significant number of Quranic verses were of a distinctly personal benefit to the prophet. An example concerns Muhammad's exemption on the limitation of four wives for believing men set out in {{Quran|4|3}}.

{{Quote|{{Quran|33|50}}|"O Prophet (Muhammad)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal money given by the husband to his wife at the time of marriage), and those (captives or slaves) whom your right hand possesses -- whom God has given to you, and the daughters of your 'Amm (paternal uncles) and the daughters of your 'Ammah (paternal aunts) and the daughters of your Khâl (maternal uncles) and the daughters of your Khâlah (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her; '''a privilege for you only, not for the (rest of) the believers'''."}}

=Hadiths=
==Good Character and Piety==
===Mercy and Good Manners===
{{Main|Qur'an, Hadith and Scholars:Forgiving Others|Qur'an, Hadith and Scholars:Good Manners (Adab)}}
{{Quote|{{Al Tirmidhi||4|25|2016}}|Abu Abdullah Al-Jadali narrated:

"I asked 'Aishah about the character of the Messenger of Allah. She said: 'He was not obscene, nor uttering obscenities, nor screaming in the markets, he would not return an evil with an evil, but rather he was pardoning and forgiving."}}

===Kindness to Children===
{{Quote|{{Bukhari|||6038|darussalam}}| Narrated Anas:

I served the Prophet (ﷺ) for ten years, and he never said to me, "Uf" (a minor harsh word denoting impatience) and never blamed me by saying, "Why did you do so or why didn't you do so?"}}

{{Quote|{{Bukhari|||5996|darussalam}}|Narrated Abu Qatada:

The Prophet (ﷺ) came out towards us, while carrying Umamah, the daughter of Abi Al-As (his granddaughter) over his shoulder. He prayed, and when he wanted to bow, he put her down, and when he stood up, he lifted her up.}}

{{quote|{{Ibn Majah||1|1|142}}|It was narrated from Abu Hurairah that:
The Prophet said to Hasan: "O Allah, I love him, so love him and love those who love him." He said: "And he hugged him to his chest."}}

===Calmness, Pleasantness, Welcoming his Daughter===
{{Quote|{{Abu Dawud||5217|darussalam}}|Narrated Aisha, Ummul Mu'minin:

I never saw anyone more like the Messenger of Allah (ﷺ) in respect of gravity, calm deportment, pleasant disposition - according to al-Hasan's version: in respect of talk and speech. Al-Hasan did not mention gravity, calm deportment, pleasant disposition - than Fatimah, may Allah honour her face. When she came to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting.}}

===Dedication to Prayer===
{{Quote|{{Bukhari|||4837|darussalam}}|Narrated Aisha:

The Prophet (ﷺ) used to offer prayer at night (for such a long time) that his feet used to crack. I said, "O Allah's Messenger (ﷺ)! Why do you do it since Allah has forgiven you your faults of the past and those to follow?" He said, "Shouldn't I love to be a thankful slave (of Allah)?' When he became old, he prayed while sitting, but if he wanted to perform a bowing, he would get up, recite (some other verses) and then perform the bowing.}}

===Visited his Sick Jewish servant===
{{Quote|{{Bukhari|||1356|darussalam}}|Narrated Anas:

A young Jewish boy used to serve the Prophet (ﷺ) and he became sick. So the Prophet (ﷺ) went to visit him. He sat near his head and asked him to embrace Islam. The boy looked at his father, who was sitting there; the latter told him to obey Abul-Qasim and the boy embraced Islam. The Prophet (ﷺ) came out saying: "Praises be to Allah Who saved the boy from the Hell-fire."}}

==Importance of Love for the Prophet above All Others==
{{Quote|{{Bukhari|||16|darussalam}}|Narrated Anas:

The Prophet (ﷺ) said "None of you will have faith till he loves me more than his father, his children and all mankind." }}

==Political Skill==
===Forming Alliances===
{{Quote|{{Bukhari|||3344|darussalam}}|[...] So the Quraish and the Ansar became angry and said, "He (i.e. the Prophet, ) gives the chief of Najd and does not give us." The Prophet said, "I give them so as to attract their hearts (to Islam). [...]}}

===Peace Making===

{{Quote|{{Bukhari|||2692|darussalam}}| Narrated Um Kulthum bint `Uqba:

That she heard Allah's Messenger (ﷺ) saying, "He who makes peace between the people by inventing good information or saying good things, is not a liar."}}

{{Quote|{{Bukhari|||2693|darussalam}}| Narrated Sahl bin Sa`d:

Once the people of Quba fought with each other till they threw stones on each other. When Allah's Apostle was informed about it, he said, "Let us go to bring about a reconciliation between them."}}

Controversial among some of the believers at the time, the treaty of Hudaybiyyah was an important moment in early Islamic history.

{{Quote|{{Bukhari|||2698|darussalam}}| Narrated Al-Bara bin `Azib:

When Allah's Messenger (ﷺ) concluded a peace treaty with the people of Hudaibiya, `Ali bin Abu Talib wrote the document and he mentioned in it, "Muhammad, Allah's Messenger (ﷺ) ." The pagans said, "Don't write: 'Muhammad, Allah's Messenger (ﷺ)', for if you were an apostle we would not fight with you." Allah's Apostle asked `Ali to rub it out, but `Ali said, "I will not be the person to rub it out." Allah's Messenger (ﷺ) rubbed it out and made peace with them on the condition that the Prophet (ﷺ) and his companions would enter Mecca and stay there for three days, and that they would enter with their weapons in cases.}}

==Controversies==
===Excusing Blasphemy Killing===
{{Main|List of Killings Ordered or Supported by Muhammad|Islam and Freedom of Speech}}
{{Quote|{{Abu Dawud||4361|darussalam}}|Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace be upon him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace be upon him) and abuse him. '''So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there.''' When the morning came, the Prophet (peace be upon him) was informed about it. He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up. He sat before the Prophet (peace be upon him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her. Thereupon the Prophet (peace be upon him) said: Oh be witness, '''no retaliation is payable for her blood.'''}}

See also {{Al Nasai||5|37|4075}}

===Prophecising about Fighting Jews===
{{Main|Antisemitism in Islam|Qur'an, Hadith and Scholars:People of the Book}}

Technically, Arabs, Ethiopians, and Assyrians can be described as Semitic people, however in the context of "Anti-Semitism" it is commonly understood to refer to people who identify as Jewish.<ref>"''Noun • (n) anti-Semitism, antisemitism (the intense dislike for and prejudice against Jewish people)''" - [http://wordnetweb.princeton.edu/perl/webwn?s=antisemitism Definition - Antisemitism], Princeton University's WordNet</ref><ref>"''Function: noun hostility toward or discrimination against Jews as a religious, ethnic, or racial group''" - [http://www.merriam-webster.com/dictionary/anti-Semitism Definition - Anti-Semitism], Merriam-Webster Online Dictionary</ref>

{{Quote|1={{Muslim||2922|reference}}, see also {{Bukhari|||3593|darussalam}}|2=Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.}}

===Backbiting===
{{Quote|{{Bukhari|||6131|darussalam}}|
Narrated Aisha:

A man asked permission to see the Prophet. He said, "Let Him come in; '''What an evil man of the tribe he is!''' (Or, What an evil brother of the tribe he is). '''But when he entered, the Prophet (ﷺ) spoke to him gently in a polite manner'''. I said to him, "O Allah's Apostle! You have said what you have said, then you spoke to him in a very gentle and polite manner? The Prophet (ﷺ) said, "The worse people, in the sight of Allah are those whom the people leave (undisturbed) to save themselves from their dirty language."
}}

===Falling Under the Influence of Magic===

{{Quote|{{Muslim||2189a|reference}}|A'isha reported that a Jew from among the Jews of Banu Zuraiq who was called Labid b. al-A'sam cast spell upon Allah's Messenger (may peace be upon him) with the result that he ('''under the influence of the spell''') felt that he had been doing something whereas in fact he had not been doing that. (This state of affairs lasted) until one day or during one night Allah's Messenger (may peace be upon him) made supplication (to dispel its effects)...}}

===Muhammad's Death===
{{Main|Muhammad's Death|Qur'an, Hadith and Scholars:Muhammad's Death}}

{{Quote|{{Muslim||2190a|reference}}|Anas reported that a Jewess came to Allah's Messenger (ﷺ) with poisoned mutton and he took of that what had been brought to him (Allah's Messenger). (When the effect of this poison were felt by him) he called for her and asked her about that, whereupon she said:

I had determined to kill you. Thereupon he said: Allah will never give you the power to do it. He (the narrator) said that they (the Companion's of the Holy Prophet) said: Should we not kill her? Thereupon he said: No. He (Anas) said: I felt (the affects of this poison) on the uvula of Allah's Messenger.}}

{{Quote| {{Bukhari|||4430|darussalam}}|....Narrated 'Aisha: The Prophet in his ailment in which he died, used to say, "O 'Aisha! I still feel the pain caused by the food I ate at Khaibar, and at this time, I feel as if my aorta is being cut from that poison."}}

===Command to Beat Children who Don't Pray===

{{Quote|{{Abu Dawud||494|darussalam}}, See also: {{Abu Dawud||495|darussalam}}|Narrated As-Saburah: The Prophet (peace be upon him) said: Command a boy to pray when he reaches the age of seven years. When he becomes ten years old, then '''beat him''' for prayer.}}

===Seeing Apparitions===
{{Main|Qur'an, Hadith and Scholars:Islamic Silliness}}

{{Quote|{{Muslim||2277|reference}}|Jabir b. Samura reported Allah's Messenger (may peace be upon him) as saying: I recognise the stone in Mecca which used to pay me salutations before my advent as a Prophet and I recognise that even now.}}

{{Quote|{{Bukhari|||6201|darussalam}}|Narrated 'Aisha:

(the wife the Prophet) Allah's Apostle said, "O Aisha! This is Gabriel sending his greetings to you." I said, "Peace, and Allah's Mercy be on him." 'Aisha added: The Prophet used to see things which we used not to see.}}

===Love and Hate for the Sake of Allah===
{{Main|Love and Hate in Islam}}

{{Quote|{{Abu Dawud||4599|darussalam}}|Narrated AbuDharr:

The Prophet (peace be upon him) said: The best of the actions is to love for the sake of Allah and to hate for the sake of Allah.}}

===Fear of Homosexuality===

{{Main|Qur'an, Hadith and Scholars:Homosexuality}}

{{quote |{{Al Tirmidhi||3|15|1457}}|Narrated Jabir: That the Messenger of Allah (ﷺ) said: "What I fear most from my Ummah is the behavior of the people of Lut."}}

===Humor===
Recommended weeping instead of laughing:
{{quote| {{Bukhari|||6486|darussalam}}| Narrated Anas:
The Prophet (ﷺ) said, "If you knew that which I know, you would laugh little and weep much."}}

Prohibited laughing at farts:
{{quote|{{Al Tirmidhi||6|44|3343}}|
...“Then '''he advised against laughing when passing gas''', he said: ‘One of you should not laugh at what he himself does.’”}}

Laughed after seeing genitals of a killed man:
{{quote|{{Muslim||2412c|reference}}|
'Amir b. Sa'd reported oLi the authority of his father that Allah's Apostle (ﷺ) gathered for him on the Day of Uhud his parents when a polytheist had set fire to (i. e. attacked fiercely) the Muslims. Thereupon Allah's Apostle (ﷺ) said to him:
(Sa'd), shoot an arrow, (Sa'd), may my mother and father be taken as ransom for you. I drew an arrow and I shot a featherless arrow at him aiming his side that '''he fell down and his private parts were exposed. Allah's Messenger (ﷺ) laughed that I saw his front teeth'''.
}}

Laughed while cursing Jews:
{{quote|{{Abu Dawud||3488|darussalam}}|Narrated Ibn 'Abbas:

I saw the Messenger of Allah (ﷺ) sitting neat the Black stone (or at a corner of the Ka'bah). He said: He (the Prophet) raised his eyes towards the heaven, and laughed, and he said: May Allah curse the Jews! He said this three times. Allah declared unlawful for them the fats (of the animals which died a natural death); they sold them and they enjoyed the price they received for them. When Allah declared eating of thing forbidden for the people, He declares it price also forbidden for them. The version of Khalid b. 'Abd Allah al-Tahhan does not have the words "I saw". It has: "May Allah destroy the Jews!"}}

Laughed, when someone told him about a dream of having head cut off:
{{quote|{{Muslim||2268e|reference}}|Jabir reported that a person came to Allah's Apostle (ﷺ) and said:

Allah's Messenger, '''I have seen in the state of sleep as if my head had been cut off. Thereupon Allah's Apostle (ﷺ) laughed''' and said: When the satan plays with any one of you in the state of sleep, do not mention it to the people; and in the hadith transmitted by Abu Bakr (the words are): "If one of you is played with, and he did not make any mention of the word: "Satan."}}

Prohibited telling a lie as a joke:
{{quote|{{Abu Dawud||4990|darussalam}}|Narrated Mu'awiyah ibn Jaydah al-Qushayri:

The Messenger of Allah (ﷺ) said: Woe to him who tells things, speaking falsely, to make people laugh thereby. Woe to him! Woe to him!.}}

Prohibited laughing a lot:
{{quote|{{Ibn Majah||5|37|4193}}|
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:
“Do not laugh a lot, for laughing a lot deadens the heart.”}}

===Polygamy Disallowed for his Son in Law===
{{quote|{{Bukhari|||5230|darussalam}}| Narrated Al-Miswar bin Makhrama: 

I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, '''but I don't give permission''', and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, '''because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me.'''"}}

===Urinating while Facing the Qiblah===

{{quote|{{Ibn Majah||1|1|325}}|It was narrated that Jabir said:
"The Messenger of Allah forbade facing the Qiblah when urinating. But I saw him, one year before he died, facing the Qiblah (while urinating)."}}

===Iconoclasm===

{{Quote|{{Abu Dawud||4151|darussalam}}|Narrated 'Aisha: The Messenger of Allah never left in his house anything containing the figure of a cross without destroying it.}}

{{Quote|{{Al Tirmidhi|2|8|1049}}|Abu Wa'il narrated: "Ali said to Abu Al-Hayyaj Al-Asadi: 'I am dispatching you with what the Prophet dispatched me: "That you not leave an elevated grave without leveling it, nor an image without erasing it."}}

{{Quote|{{Bukhari|||2478|darussalam}}|Narrated 'Abdullah bin Masud: The Prophet entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka'ba. He started stabbing the idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished." }}

The following hadith is used to support the ruling that heads of statues must be destroyed even if they are not idols:

{{Quote|{{Abu Dawud||4158|darussalam}}|Narrated Abu Hurayrah: The Messenger of Allah said: Gabriel came to me and said: I came to you last night and was prevented from entering simply because there were images at the door, for there was a decorated curtain with images on it in the house, and there was a dog in the house. So '''order the head of the image which is in the house to be cut off''' so that it resembles the form of a tree; order the curtain to be cut up and made into two cushions spread out on which people may tread; and order the dog to be turned out. The Messenger of Allah then did so. The dog belonged to al-Hasan or al-Husayn and was under their couch. So he ordered it to be turned out. Abu Dawud said: Al-Nadd means a thing on which clothes are placed like a couch.}}

===Equal Retaliation for Murder only of Believers===
Muhammad is widely reported both to have said that if a Muslim commits murder, then he should be killed as a retribution:

{{Quote|{{Al Nasai||5|45|4747}}|
It was narrated from 'Aishah, the Mother of the Believers, that the Messenger of Allah said:
"'''It is not permissible to kill a Muslim except in one of three cases''': A adulterer who has been married, who is to be stoned; '''a man who kills a Muslim deliberately'''; and a man who leaves Islam and wages war against Allah, the Mighty and Sublime, and His Messenger, who is to be killed, crucified or banished from the land."
}}

But if he murdered a disbeliever, there is no such retaliation:
{{Quote|{{Ibn Majah||3|21|2660}}|
It was narrated from Ibn 'Abbas that the Prophet (ﷺ) said:
”'''A believer should not be killed in retaliation for the murder of a disbeliever''', and a person who has a treaty should not be killed during the time of the treaty.”
}}

===Killing Post-Pubescent Males of Banu Qurayzah===
{{Main|The Massacre of the Banu Qurayza}}

{{Quote|{{Abu Dawud||4404|darussalam}}|Narrated Atiyyah al-Qurazi: I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair.}}

===Women and Children as Collateral Damage===
Hadiths record that Muhammad disapproved of the killing of women and children during expeditions (also {{Muslim||1744a|reference}}).

{{Quote|{{Bukhari|||3014|darussalam}}|During some of the Ghazawat of the Prophet (ﷺ) a woman was found killed. Allah's Messenger (ﷺ) disapproved the killing of women and children.}}

Although when asked, he excused the probable exposure of women and children to danger during an attack.

{{Quote|{{Bukhari|||3012|darussalam}}|Narrated As-Sab bin Jaththama: The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. '''The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)."''' I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."}}

A more specific hadith quotes the same narrator stating that this involved women and children who were trampled over with horses during the attack:
{{Quote|{{Al Tirmidhi||3|19|1570}}|Narrated Ibn 'Abbas:

"I was informed by As-Sa'b bin Jaththamah who said: " I said: "O Messenger of Allah our horses trampled over women and children of the idolaters." He said: "They are from their fathers.'"

[Abu 'Eisa said:] This Hadith is Hasan Sahih. }}

===Speech and Magic===
Muhammad said that eloquent speech is magic:
{{Quote|{{Bukhari|||5146|darussalam}}|
'Two men came from the east and delivered speeches, and the Prophet (ﷺ) said, "Some eloquent speech has the in fluency of magic (e.g., some people refuse to do something and then a good eloquent speaker addresses them and then they agree to do that very thing after his speech). "' (Muhsin Khan translation) 

Muhammad said only 4 Arabic words in this hadith ("إِنَّ مِنَ الْبَيَانِ لَسِحْرً‏"): 
إِنَّ (inna) - Indeed 
مِنَ (min) - '''from''' 
الْبَيَانِ (al-bayaan) - '''eloquent speech''' 
لَسِحْرً‏ (la-sihr) - (is) surely '''magic'''<ref>Sihr means "magic" and the la- prefix means "surely". The Qur'an uses the word la-sihr in verse 10:76. Arabic doesn't use "is" like English.
http://corpus.quran.com/wordmorphology.jsp?location=(10:76:9)</ref>}}

And he was giving eloquent speeches:
{{Quote|{{Bukhari|||6998|darussalam}}|
The Prophet (swt) said, "'''I have been given the keys of eloquent speech''' and given victory with terror.
}}
{{Quote|[https://quranx.com/Hadith/Saliheen/In-Book/Book-1/Hadith-157 Riyad As-Salihin 1:157]|
One day '''Messenger of Allah (swt) delivered us a very eloquent Khutbah (sermon)''' on account of which eyes shed tears and hearts were full of tears...}}
So he was practicing magic (by his own definition).

Coincidentally, Allah hates "the eloquent one":
{{Quote|{{Abu Dawud||5005|darussalam}}|The Messenger of Allah (ﷺ) said: '''Allah''' , the Exalted, '''hates the eloquent one''' among men who moves his tongue round (among his teeth), as cattle do. }}

===Mary Mother of Jesus will be his Wife in Heaven===

{{Quote|al-Siyuti (6/395)|Muhammad said, “In heaven, Mary mother of Jesus, will be one of my wives.”}}

{{Quote| Tabarani|"The Messenger of God ... said, ‘God married me in paradise to Mary the daughter of 'Imran and to the wife of Pharaoh and the sister of Moses.’" <ref>Ibn Kathir, Qisas al-Anbiya [Cairo: Dar al-Kutub, 1968/1388], p. 381- as cited in Aliah Schleifer's Mary The Blessed Virgin of Islam [Fons Vitae; ISBN: 1887752021; July 1, 1998], p. 64;</ref>}}
===Ordering Executions===
{{Main|List of Killings Ordered or Supported by Muhammad|Qur'an, Hadith and Scholars:Muhammad and Ordering Executions}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=463-465}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|pages=239-242}}|In the morning they submitted to the apostle’s judgement and al-Aus leapt up and said, ‘O Apostle, they are our allies, not allies of Khazraj, and you know how you recently treated the allies of our brethren.’ Now the apostle had besieged B, Qaynuqa who were allies of al-Khazraj and when they submitted to his judgement 'Abdullah b. Ubayy b. Salul had asked him for them and he gave them to him; so when al-Aus spoke thus the apostle said. Will you be satisfied, O Aus, if one of your own number pronounces judgement on them?’ When they agreed he said that Sa'd b.
Muadh was the man. The apostle had put Sa'd in a tent belonging to a woman of Aslam called Rufayda inside his mosque. She used to nurse the wounded and see to those Muslims who needed care. The apostle had told his people when Sa'd had been wounded by an arrow at the battle of the Trench to put him in Rufayda’s tent until he could visit him later. When the apostle appointed him umpire in the matter of B. Qurayza, his people came to him and mounted him on a donkey on which they had put a leather cushion, he being a corpulent man. As they brought him to the apostle they said, ‘Deal kindly with your friends, for the apostle has made you umpire for that very purpose.’ When they persisted he said, ‘The time 689 has come for Sa d in the cause of God, not to care for any man’s censure.’ Some of his people who were there went back to the quarter of B. 'Abdu’l-Ashhal and announced to them the death of B. Qurayza before Sa'd got to them, because of what they had heard him say.
When Sa’d reached the apostle and the Muslims the apostle told them to get up to greet their leader. The muhajirs of Quraysh thought that the apostle meant the Ansar, while the latter thought that he meant everyone, so they got up and said ‘O Abu 'Amr, the apostle has entrusted to you the affair of your allies that you may give judgement concerning them, Sa'd asked ‘Do you covenant by Allah that you accept the judgement I pronounce on them ?’ They said Yes, and he said, ‘And is it incumbent on the one who is here?’ (looking) in the direction of the apostle not mentioning him out of respect, and the apostle answered Yes. Sa'd said Then I give judgement that the men should be killed, the property divided, and the women and children taken as captives.'
'Asim b. 'Umar b. Qatada told me from 'Abdu’l-Rahman b. Amr b. Sa'd b. Mu'adh from 'Alqama b. Waqqas al-Laythi that the apostle said to Sa'd, ‘You have given the judgement of Allah above the seven heavens'.
Then they surrendered, and the apostle confined them in Medina in the quarter of d. al-Harith, a woman of B. al-Najjar. Then the apostle went out to the market of Medina (which is still its market today) and dug trenches in it. Then he sent for them and struck off their heads m those trenches as they were brought out to him in batches. Among them was the enemy of Allah Huyayy b. Akhtab and Ka'b b. Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900. As they were being taken out in batches to the apostle they asked Ka b what he thought would be done with them. He replied, ‘Will you never understand? Don’t you see that the summoner never stops and those, who are taken away do not return? By Allah it is death!’ This went on until the apostle made an end of them.
Huyayy was brought out wearing a flowered robe in which he had made holes about the size of the finger-tips in every part so that it should not be taken from him as spoil, with his hands bound to his neck by a rope. When he saw the apostle he said, ‘By God, I do not blame myself for opposing you, but he who forsakes God will be forsaken. Then he went to the men and said, ‘God’s command is right. A book and a decree and massacre have been written against the Sons of Israel. Then he sat down and his head was struck off.
Jabal b. Jawwal al-Tha'labl said:

:''Ibn Akhtab did not blame himself''
:''But he who forsakes God will be forsaken.''
:''He fought until he justified himself''
:''And struggled to the utmost in pursuit of glory.''

Muhammad b. Ja'far b. al-Zubayr told me from 'Urwa b. al-Zubayr that ‘A’isha said: ‘Only one of their women was killed. She was actually with me and was talking with me and laughing immoderately as the apostle was killing her men in the market when suddenly an unseen voice called her name. ‘Good heavens,’ I cried, ‘what is the matter?’ ‘I am to be killed,’ she replied. ‘What for?’ I asked. ‘Because of something I did,’ she answered. She was taken away and beheaded. ‘A’isha used to say, ‘I shall never forget my wonder at her good spirits and her loud laughter when all the time she knew' that she would be killed’.}}
===The Exalted Position of the Prophet===

{{Quote|{{Bukhari|||14|darussalam}}|Narrated Abu Huraira: "Allah's Apostle said, "By Him in Whose Hands my life is, '''none of you will have faith till he loves me more than his father and his children.'''"}}

{{Quote|{{Bukhari|||15|darussalam}}| Narrated Anas: The Prophet said '''"None of you will have faith till he loves me more than his father, his children and all mankind."'''}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=233}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|page=505}}|The apostle instituted brotherhood between his fellow emigrants and the helpers, and he said according to what I have heard—and I appeal to God lest I should attribute to him words that he did not say—‘Let each of you take a brother in God.’ He himself Took 'Ali by the hand and said, This is my brother.’ So '''God’s apostle, the lord of the sent ones and leader of the God-fearing, apostle of the Lord of the worlds, the peerless and unequalled''', and 'Ali b. Abu Talib became brothers. Hamza, the lion of God and the lion of his apostle and his uncle, became the brother of Zayd b. Haritha the apostle’s freedman. To him Hamza gave his last testament on the day of Uhud when battle was imminent in case he should meet his death. Ja'far b. Abu Talib—the ‘one of the wings’ who was to fly in Paradise—and Mu'adh b. Jabal brother of B. Salama became brothers.}}

When a Muslim is engaged in the prayer (''salat''), it is forbidden for him to respond to people who try to speak to him while he is praying until he is finished.

However, from the following Hadiths you will see that Muhammad wanted to be an exception to the rule. He tells Muslims that even if they are performing ''salat'' to Allah, they must respond to him (Muhammad) if he calls them. He invokes {{Quran|8|24}} to prove his case.

{{Quote|{{Bukhari|||4703|darussalam}}|Narrated Abu Sa`id Al-Mualla: While I was praying, the Prophet (ﷺ) passed by and called me, but I did not go to him till I had finished my prayer. When I went to him, he said, "What prevented you from coming?" I said, "I was praying." He said, "Didn't Allah say" "O you who believes Give your response to Allah (by obeying Him) and to His Apostle." (8.24) Then he added, "Shall I tell you the most superior Sura in the Qur'an before I go out of the mosque?" When the Prophet (ﷺ) intended to go out (of the Mosque), I reminded him and he said, "That is: "Al hamdu-li l-lahi Rabbil-`alamin (Surat-al-fatiha)' which is the seven oft repeated verses (Al-Mathani) and the Grand Qur'an which has been given to me."}}

{{Quote|{{Bukhari|||4474|darussalam}}|Narrated Abu Sa`id bin Al-Mu'alla: While I was praying in the Mosque, Allah's Messenger (ﷺ) called me but I did not respond to him. Later I said, "O Allah's Messenger (ﷺ)! I was praying." He said, "Didn't Allah say'--"Give your response to Allah (by obeying Him) and to His Apostle when he calls you." (8.24) He then said to me, "I will teach you a Sura which is the greatest Sura in the Qur'an, before you leave the Mosque." Then he got hold of my hand, and when he intended to leave (the Mosque), I said to him, "Didn't you say to me, 'I will teach you a Sura which is the greatest Sura in the Qur'an?' He said, "Al-Hamdu-Li l-lah Rabbi-l-`alamin (i.e. Praise be to Allah, the Lord of the worlds) which is Al-Sab'a Al-Mathani (i.e. seven repeatedly recited Verses) and the Grand Qur'an which has been given to me."}}

{{Quote|{{Bukhari|||4647|darussalam}}|Narrated Abu Sa`id bin Al-Mu'alla: While I was praying, Allah's Messenger (ﷺ) passed me and called me, but I did not go to him until I had finished the prayer. Then I went to him, and he said, "What prevented you from coming to me? Didn't Allah say:-- "O you who believe! Answer the call of Allah (by obeying Him) and His Apostle when He calls you?" He then said, "I will inform you of the greatest Sura in the Qur'an before I leave (the mosque)." When Allah's Messenger (ﷺ) got ready to leave (the mosque), I reminded him. He said, "It is: 'Praise be to Allah, the Lord of the worlds.' (i.e. Surat-al-Fatiha) As-sab'a Al-Mathani (the seven repeatedly recited Verses).}}

===The Prophet's Weight===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=86}}|The apostle made for a rock on the mountain to climb it. He had become heavy by reason of his age, and moreover he had put on two coats of mail, so when he tried to get up he could not do so. Talha b. ‘Ubaydullah squatted beneath him and lifted him up until he settled comfortably upon it.}}

===Marrying a Child===
{{Main|Qur'an, Hadith and Scholars:Aisha}}

{{Quote|{{Muslim||1422b|reference}}|A'isha (Allah be pleased with her) reported: Allah's Apostle (Mohammad) married me when I was six years old, and I was admitted to his house when I was nine years old.}}
===Share of War Booty===
{{Main|Qur'an, Hadith and Scholars:Muhammad and Booty}}

{{Quote|{{Quran|59|7}}|And what Allah restored to His Messenger from the people of the towns - it is for Allah and for the Messenger and for [his] near relatives and orphans and the [stranded] traveler - so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. And fear Allah; indeed, Allah is severe in penalty.}}

{{Quote|[https://islamweb.net/ar/library/index.php?page=bookcontents&idfrom=5302&idto=5303&bk_no=52&ID=1860 Sahih Bukhari 2757 (Mu'allaq hadith)]; see English reference in footnote|Narrated Ibn 'Umar that the Prophet (SA) said, '''"My livelihood is under the shade of my spear,(1) and he who disobeys my orders will be humiliated by paying Jizya"''' Footnote: (1) '''"Under the shade of my spear" means "from war booty"'''.<ref>The Translation of the Meanings of Sahih Al-Bukhari, Arabic-English, Vol.IV (page 104) by Dr. Muhammad Muhsin Khan, Islamic University—Al-Medina Al-Munauwara</ref>}}
===Polygamy===
{{Main|Qur'an, Hadith and Scholars:Muhammads Wives and Concubines|l1=Qur'an, Hadith and Scholars:Muhammad's Wives and Concubines}}

{{Quote|{{Bukhari|||268|darussalam}}|Narrated Qatada: Anas bin Malik said, "The Prophet used to visit all his wives in a round, during the day and night '''and they were eleven in number.'''" I asked Anas, "Had the Prophet the strength for it?" Anas replied, "We used to say that the Prophet was given the strength of thirty (men)." And Sa'id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).}}
===The Prophet's Revelations and His Own Benefit===
{{Main|Convenient Revelations|Qur'an, Hadith and Scholars:What is Allowed to Muhammad and Not to the Ummah}}

Muhammad [through convenient “revelations” from Allah] gave himself rights and immunities that no other Muslim ever received.

{{Quote|{{Bukhari|||4788|darussalam}}|Narrated Aisha: I used to look down upon those ladies who had given themselves to Allah's Apostle and I used to say, "Can a lady give herself (to a man)?" But when Allah revealed: "You (O Muhammad) can postpone (the turn of) whom you will of them (your wives), and you may receive any of them whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).' (33.51) I said (to the Prophet), '''"I feel that your Lord hastens in fulfilling your wishes and desires."'''}}

===Public nudity===
Muhammad was naked while building the Kaba:
{{Quote|{{Bukhari|||364|darussalam}}|Narrated Jabir bin `Abdullah:

While Allah's Messenger (ﷺ) was carrying stones (along) with the people of Mecca for (the building of) the Ka`ba wearing an Izar (waist-sheet cover), his uncle Al-`Abbas said to him, "O my nephew! (It would be better) if you take off your Izar and put it over your shoulders underneath the stones." So he took off his Izar and put it over his shoulders, but he fell unconscious and since then he had never been seen naked.}}

===Description of Black People===
{{Main|Qur'an, Hadith and Scholars:Racism}}

{{Quote|{{Bukhari|||7142|darussalam}}|Narrated Anas bin Malik: Allah's Apostle said, "You should listen to and obey, your ruler even if he was an Ethiopian (black) slave whose '''head looks like a raisin.'''"|See Also {{Bukhari|||693|darussalam}}, {{Bukhari|||696|darussalam}}}}

===Rape and Sexual Consent===
{{Main|Rape in Islamic Law|Qur'an, Hadith and Scholars:Rape|Qur'an, Hadith and Scholars:Al-'Azl}}

{{Quote|{{Bukhari|||371|darussalam}}|Narrated 'Abdul 'Aziz: Anas said, 'When Allah's Apostle invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyai. A man came to the Prophet and said, 'O Allah's Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet .}}

===Delayed Revelations===
{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=136-137}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 1|pages=301-302}}|They came to the apostle and called upon him to answer these questions. He said to them, 'I will give you your answer tomorrow,' but he did not say, 'if God will.' So they went away; and the apostle, so they say, waited for fifteen days without a revelation from God on the matter, nor did Gabriel come to him, so that the people of Mecca began to spread evil reports, saying, 'Muhammad promised us an answer on the morrow, and today is the fifteenth day we have remained without an answer.' This delay caused the apostle great sorrow, until Gabriel brought him the Chapter of the Cave, in which he reproaches him for his sadness, and told him the answers of their questions, the youths, the mighty traveller, and the spirit.}}

{{quote|{{Bukhari|||5187|darussalam}}|Narrated Ibn 'Umar 

During the lifetime of the Prophet we used to avoid chatting leisurely and freely with our wives lest some Divine inspiration might be revealed concerning us. But when the Prophet had died, we started chatting leisurely and freely (with them).}}

===Sexual Prowess===

{{Quote|{{Bukhari|||5215|darussalam}}|Narrated Anas bin Malik: The Prophet used to pass by (have sexual relation with) all his wives in one night, and at that time he had nine wives.}}

{{Quote|{{Bukhari|||268|darussalam}}|Narrated Qatada: Anas bin Malik said, "The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number." I asked Anas, "Had the Prophet the strength for it?" Anas replied, "We used to say that the Prophet was given the strength of thirty (men)." And Sa'id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).}}

{{Quote||He once said of himself that he had been given the power of forty men in sex.<ref>Mohammad Ibn Saad, al-Tabakat al- Kobra, Dar al-Tahrir, Cairo, 1970, Vol 8, p. 139.</ref>}}

{{Quote|{{Muslim||1403a|reference}}|Jabir reported that Allah's Messenger (may peace be upon him) saw a woman, and so he came to his wife, Zainab, as she was tanning a leather and had sexual intercourse with her. He then went to his Companions and told them: The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.}}

===Slave Ownership===
{{Main|Qur'an, Hadith and Scholars:Slavery}}

{{Quote||"These are the names of Muhammad's male slaves: Yakan Abu Sharh, Aflah, 'Ubayd, Dhakwan, Tahman, Mirwan, Hunayn, Sanad, Fadala Yamamin, Anjasha al-Hadi, Mad'am, Karkara, Abu Rafi', Thawban, Ab Kabsha, Salih, Rabah, Yara Nubyan, Fadila, Waqid, Mabur, Abu Waqid, Kasam, Abu 'Ayb, Abu Muwayhiba, Zayd Ibn Haritha, and also a black slave called Mahran, who was re-named (by Muhammad) Safina (`ship')."<ref name="Zad al-Ma'ad">Ibn Qayyim al-Jawziyya, Zad al-Ma'ad, Part 1, pp. 114-116</ref>}}

{{Quote||Moahmmed's Maid Slaves "are Salma Um Rafi', Maymuna daughter of Abu Asib, Maymuna daughter of Sa'd, Khadra, Radwa, Razina, Um Damira, Rayhana, Mary the Coptic, in addition to two other maid-slaves, one of them given to him as a present by his cousin, Zaynab, and the other one captured in a war."<ref name="Zad al-Ma'ad"></ref>}}

===Putting his Saliva on People===
Into drinks:
{{Quote|{{Muslim||2497|reference}}|Abu Musa reported: I was in the company of Allah's Apostle (ﷺ) as he had been sitting in Ji'rana (a place) between Mecca and Medina and Bilal was also there, that there came to Allah's Apostle (ﷺ) a desert Arab, and he said: Muhammad, fulfill your promise that you made with me. Allah's Messenger (ﷺ) said to him: Accept glad tidings. Thereupon the desert Arab said: You shower glad tidings upon me very much; then Allah's Messenger (ﷺ) turned towards Abu Musa and Bilal seemingly in a state of annoyance and said: Verily he has rejected glad tidings but you two should accept them. We said: Allah's Messenger, we have readily accepted them. Then '''Allah's Messenger (ﷺ) called for a cup of water and washed his hands in that and face too and put the saliva in it and then said: Drink out of it and pour it over your faces and over your chest and gladden yourselves.''' They took hold of the cup and did as Allah's Messenger (ﷺ) had commanded them to do. Thereupon Umm Salama called from behind the veil: Spare some water in your vessel for your mother also, and they also gave some water which had been spared for her.}}

Into food:

{{Quote|{{Bukhari|||4102|darussalam}}|Narrated Jabir bin `Abdullah:

When the Trench was dug, I saw the Prophet (ﷺ) in the state of severe hunger. So I returned to my wife and said, "Have you got anything (to eat), for I have seen Allah's Messenger (ﷺ) in a state of severe hunger." She brought out for me, a bag containing one Sa of barley, and we had a domestic she animal (i.e. a kid) which I slaughtered then, and my wife ground the barley and she finished at the time I finished my job (i.e. slaughtering the kid). Then I cut the meat into pieces and put it in an earthenware (cooking) pot, and returned to Allah's Messenger (ﷺ). My wife said, "Do not disgrace me in front of Allah's Apostle and those who are with him." So I went to him and said to him secretly, "O Allah's Messenger (ﷺ)! I have slaughtered a she-animal (i.e. kid) of ours, and we have ground a Sa of barley which was with us. So please come, you and another person along with you." The Prophet (ﷺ) raised his voice and said, "O people of Trench ! Jabir has prepared a meal so let us go." Allah's Messenger (ﷺ) said to me, "Don't put down your earthenware meat pot (from the fireplace) or bake your dough till I come." So I came (to my house) and Allah's Messenger (ﷺ) too, came, proceeding before the people. When I came to my wife, she said, "May Allah do so-and-so to you." I said, "I have told the Prophet (ﷺ) of what you said." '''Then she brought out to him (i.e. the Prophet (ﷺ) the dough, and he spat in it and invoked for Allah's Blessings in it. Then he proceeded towards our earthenware meat-pot and spat in it and invoked for Allah's Blessings in it. '''Then he said (to my wife). Call a lady-baker to bake along with you and keep on taking out scoops from your earthenware meat-pot, and do not put it down from its fireplace." '''They were onethousand (who took their meals), and by Allah they all ate''', and when they left the food and went away, our earthenware pot was still bubbling (full of meat) as if it had not decreased, and our dough was still being baked as if nothing had been taken from it.}}

On child's face:
{{Quote|{{Bukhari|||77|darussalam}}|
Narrated Mahmud bin Rabi`a:

When I was a boy of five, I remember, the Prophet (ﷺ) took water from a bucket (used for getting water out of a well) '''with his mouth''' and '''threw it on my face'''.
}}

In child's mouth:
{{Quote|{{Bukhari|||3910|darussalam}}|
Narrated Aisha:

The first child who was born in the Islamic Land (i.e. Medina) amongst the Emigrants, was `Abdullah bin Az-Zubair. They brought him to the Prophet. The Prophet (ﷺ) took a date, and '''after chewing it, put its juice in his mouth'''. So the first thing that went into the child's stomach, was the saliva of the Prophet.
}}

In Abdullah b. Zubair's mouth:
{{Quote|{{Muslim||2148|reference}}|
'A'isha reported:
We took 'Abdullah b. Zubair to Allah's Apostle (ﷺ) so that '''he should put saliva in his mouth''' and we had to make a good deal of effort in order to procure them.
}}

On wounded person:
{{Quote|{{Bukhari|||4206|darussalam}}|
Narrated Yazid bin Abi Ubaid:

I saw the trace of a wound in Salama's leg. I said to him, "O Abu Muslim! What is this wound?" He said, "This was inflicted on me on the day of Khaibar and the people said, 'Salama has been wounded.' Then I went to the Prophet (ﷺ) and '''he puffed his saliva in it (i.e. the wound) thrice'''., and since then I have not had any pain in it till this hour."}}

On dead people:
{{Quote|{{Bukhari|||1270|darussalam}}| Narrated Jabir:
The Prophet (ﷺ) came to (the grave of) `Abdullah bin Ubai after his body was buried. The body was brought out and then the '''Prophet (ﷺ) put his saliva over the body''' and clothed it in his shirt.}}

Into eyes:
{{Quote|{{Muslim||2406|reference}}|Sahl b. Sa'd reported that Allah's Messenger (ﷺ) said on the Day of Khaibar: I would certainly give this standard to a person at whose hand Allah would grant victory and who loves Allah and His Messenger and Allah and His Messenger love him also. The people spent the night thinking as to whom it would be given. When it was morning the people hastened to Allah's Messenger (ﷺ) all of them hoping that that would be given to him. He (the Holy Prophet) said: Where is 'Ali b. Abu Talib? They said: Allah's Messenger, his eyes are sore. He then sent for him and he was brought and '''Allah's Messenger (ﷺ) applied saliva to his eyes and invoked blessings and he was all right''', as if he had no ailment at all, and conferred upon him the standard. 'Ali said: Allah's Messenger, I will fight them until they are like us. Thereupon he (the Holy Prophet) said: Advance cautiously until you reach their open places, thereafter invite them to Islam and inform them what is obligatory for them from the rights of Allah, for, by Allah, if Allah guides aright even one person through you that is better for you than to possess the most valuable of the camels.}}Under his foot at the mosque:
{{Quote|{{Abu Dawud||482|darussalam}}|Abu al-‘Ala’ reported on the authority of his father:
I came to the Messenger of Allah(ﷺ) who was saying prayer. He spat beneath his left foot.}}In his clothes:
{{Quote|{{Bukhari|||241|darussalam}}|Narrated Anas:

The Prophet (ﷺ) once spat in his clothes.}}
In someone else's bucket:
{{Quote|{{Ibn Majah||1|1|660}}|It was narrated from Zuhri that:

Mahmud bin Rabi' remembered that the Prophet spat into a bucket from a well that belonged to them.}}

===Despair===

{{Quote|{{Bukhari|||6982|darussalam}}|...But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet (Mohammad) became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before.}}

===Terror in War===
{{Main|Qur'an, Hadith and Scholars:Fear and Terror in War}}

{{Quote|{{Bukhari|||2977|darussalam}}|Narrated Abu Huraira: Allah's Apostle said, "I have been sent with the shortest expressions bearing the widest meanings, and '''I have been made victorious with terror (cast in the hearts of the enemy)''', and while I was sleeping, the keys of the treasures of the world were brought to me and put in my hand." Abu Huraira added: Allah's Apostle has left the world and now you, people, are bringing out those treasures (i.e. the Prophet did not benefit by them).}}

===Torture===
{{Main|Qur'an, Hadith and Scholars:Muhammad and Torture}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=595}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=494}}|The apostle said, 'Get him away and cut off his tongue from me,' so they gave him (camels) until he was satisfied, this being what the apostle meant by his order.}}

{{Quote|{{Bukhari|||657|darussalam}}|Narrated Abu Huraira: The Prophet said, "No prayer is harder for the hypocrites than the Fajr and the 'Isha' prayers and if they knew the reward for these prayers at their respective times, they would certainly present themselves (in the mosques) even if they had to c awl." The Prophet added, "Certainly I decided to order the Mu'adh-dhin (call-maker) to pronounce Iqama and order a man to lead the prayer and then '''take a fire flame to burn all those who had not left their houses so far for the prayer along with their houses.'''"}}

===Warmongering===
{{Main|Qur'an, Hadith and Scholars:Muhammad and War}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=15}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=407}}|In this year, according to all the Sirah-writers, the Messenger of God personally led the expedition of Al-Abwa', or, as it is sometimes called, Waddan; the two places are six miles apart and opposite one another " When he went there, the Messenger of God left Sa'd b. 'Ubadah b. Dulaym in command of Medina ' On this expedition his banner was carried b y Hamzah b. 'Abd al-Muttalib, and was, it is said, white.
Al-Waqidi asserts that he stayed there for fifteen days and then returned to Medina.
According to Al-Waqidi: Then the Messenger of God went on an expedition at the head of two hundred of his companions in the month of Rabi' al-Akhir (which began October 2, 623), and reached Buwat. His intention was to intercept the caravan of Quraysh, led by Umayyah b. Khalaf with a hundred men of Quraysh and two thousand five hundred camels. In the end he returned to Medina without fighting. His banner was carried by Sa'd b. Abi Waggas, and he left Sa'd b. Mu'adh in command of Medina during this expedition.}}

===White Complexion===
{{Main|Qur'an, Hadith and Scholars:Muhammad's White Complexion}}

{{Quote|{{Bukhari|||63|darussalam}}|Narrated Anas bin Malik: While we were sitting with the Prophet in the mosque, a man came riding on a camel. He made his camel kneel down in the mosque, tied its foreleg and then said: "Who amongst you is Muhammad?" At that time the Prophet was sitting amongst us (his companions) leaning on his arm. We replied, '''"This white man reclining on his arm."''' The an then addressed him, "O Son of 'Abdul Muttalib."...}}
===Wealth===

{{Quote|{{Bukhari|||2298|darussalam}}|Narrated Abu Huraira:

Whenever a dead man in debt was brought to Allah's Apostle he would ask, "Has he left anything to repay his debt?" If he was informed that he had left something to repay his debts, he would offer his funeral prayer, otherwise he would tell the Muslims to offer their friend's funeral prayer. When '''Allah made the Prophet wealthy through conquests''', he said, "I am more rightful than other believers to be the guardian of the believers, so if a Muslim dies while in debt, I am responsible for the repayment of his debt, and whoever leaves wealth (after his death) it will belong to his heirs."}}

{{Quote|{{Abu Dawud||2967|darussalam}}|Narrated Umar ibn al-Khattab:
Malik ibn Aws al-Hadthan said: One of the arguments put forward by Umar was that he said that '''the Apostle of Allah (peace be upon him) received three things exclusively to himself: Banu an-Nadir, Khaybar and Fadak. The Banu an-Nadir property was kept wholly for his emergent needs''', Fadak for travellers, and Khaybar was divided by the Apostle of Allah (peace be upon him) into three sections: two for Muslims, and one as a contribution for his family. If anything remained after making the contribution of his family, he divided it among the poor Emigrants.}}

Some of Muhammad's companions also became wealthy:

{{Quote|{{Bukhari|||1416|darussalam}}|Narrated Abu Masud Al-Ansar: Whenever Allah's Apostle (p.b.u.h) ordered us to give in charity, we used to go to the market and work as porters and get a Mudd (a special measure of grain) and then give it in charity. '''(Those were the days of poverty) and today some of us have one hundred thousand.'''}}
===Hurting his Wife===
{{Main|Wife Beating in Islamic Law|Qur'an, Hadith and Scholars:Violence Against Women}}

{{Quote|{{Muslim||974b|reference}}|... He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. '''He struck me on the chest which caused me pain''', and then said: Did you think that Allah and His Apostle would deal unjustly with you?..."}}

==See Also==

{{Translation-links-english|[[Korán, hadísy a učenci: Mohamed|Czech]]}}

==References==
{{reflist}}
[[Category:QHS]]
[[Category:Muhammad]]
[[ar:القرآن_والحديث_والعلماء:_محمد]]

Qur'an, Hadith and Scholars:Mahr

2026-05-16T18:29:26Z

Asmith: updated page score

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The [[Mahr (Marital Price)|mahr]] is the price to be paid by the bridgegroom to the bride for the act of [[Nikah|consummating the marriage]]. It is an essential part of the Islamic marriage contract and an Islamic marriage is not valid in the absence of a mahr. Numerous Islamic sources confirm very explicitly that the mahr is the price paid by the man for the privilege of sexual intercourse with the woman.

==Qur'an==

{{quote | {{Quran|4|19}} |
O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them ''''in order that you may take part of what you have given them'''', unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.

And if you wish to have (one) wife in place of another ''''and you have given one of them a heap of gold, then take not from it anything''''; would you take it by slandering (her) and (doing her) manifest wrong?

''''And how can you take it when one of you has already gone in to the other'''' and they have made with you a firm covenant? }}

{{quote | {{Quran|4|25}} |
And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful. }}

{{quote | {{Quran|2|229}} | Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; ''''and it is not lawful for you to take any part of what you have given them'''', unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust. }}

{{quote | {{Quran|60|10}} | O you who believe! when believing women come to you flying, then examine them; Allah knows best their faith; then if you find them to be believing women, do not send them back to the unbelievers, neither are these (women) lawful for them, nor are those (men) lawful for them, and give them what they have spent; and no blame attaches to you in marrying them when you give them their dowries; ''''and hold not to the ties of marriage of unbelieving women, and ask for what you have spent'''', and ask them ask for what they have spent. That is Allah's judgment; He judges between you, and Allah is Knowing, Wise. }}

{{quote | {{Quran|4|4}} | And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. }}
{{quote | {{Quran|4|24}} | And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise. }}

{{quote | {{Quran|2|237}} | And if you divorce them '''before you have touched them''' and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do. }}

{{quote | {{Quran|4|3}} |
And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. }}

==Hadith==

===Sahih Bukhari===

{{quote |{{Bukhari|||5311|darussalam}} | Narrated Said bin Jubair:

I asked Ibn 'Umar, "(What is the verdict if) a man accuses his wife of illegal sexual intercourse?" Ibn 'Umar said, "The Prophet separated (by divorce) the couple of Bani Al-Ajlan, and said, (to them), 'Allah knows that one of you two is a liar; so will one of you repent?' But both of them refused. He again said, 'Allah knows that one of you two is a liar; so will one of you repent?' But both of them refused. So he separated them by divorce." (Aiyub, a sub-narrator said: 'Amr bin Dinar said to me, "There is something else in this Hadith which you have not mentioned. It goes thus: ''''The man said, 'What about my money (i.e. the Mahr that I have given to my wife)?' It was said, 'You have no right to restore any money, for if you have spoken the truth (as regards the accusation), you have also consummated your marriage with her''''; and if you have told a lie, you are less rightful to have your money back.' ") }}
{{quote |{{Bukhari|||5312|darussalam}} | Narrated Said bin Jubair:

I asked Ibn 'Umar about those who were involved in a case of Lien. He said, "The Prophet said to those who were involved in a case of Lien, 'Your accounts are with Allah. One of you two is a liar, and you (the husband) have no right over her (she is divorced)." ''''The man said, 'What about my property (Mahr) ?' The Prophet said, 'You have no right to get back your property. If you have told the truth about her then your property was for the consummation of your marriage with her''''; and if you told a lie about her, then you are less rightful to get your property back.' " Sufyan, a sub-narrator said: I learned the Hadith from 'Amr. Narrated Aiyub: I heard Sa'id bin Jubair saying, "I asked Ibn 'Umar, 'If a man (accuses his wife for an illegal sexual intercourse and) carries out the process of Lian (what will happen)?' Ibn 'Umar set two of his fingers apart. (Sufyan set his index finger and middle finger apart.) Ibn 'Umar said, 'The Prophet separated the couple of Bani Al-Ajlan by divorce and said thrice, "Allah knows that one of you two is a liar; so will one of you repent (to Allah)?' " }}
{{quote |{{Bukhari|||5349|darussalam}} | Narrated Said bin Jubair:

I said to Ibn 'Umar, "If a man accuses his wife of illegal sexual intercourse (what is the judgment)?" He said, "Allah's Prophet separated the couple of Bani 'Ajlan (when the husband accused his wife for an illegal sexual intercourse). The Prophet said, 'Allah knows that one of you two IS a liar; so will one of you repent?' But they refused. He then again said, 'Allah knows that one of you two is a liar; so will one of you repent?' But they refused, whereupon he separated them by divorce." Aiyub (a sub-narrator) said: 'Amr bin Dinar said to me, "In the narration there is something which I do not see you mentioning, i.e. ''''the husband said, "What about my money (Mahr)?' The Prophet said, "You are not entitled to take back money, for if you told the truth you have already entered upon her (and consummated your marriage with her)'''' and if you are a liar then you are less entitled to take it back. }}

{{quote |{{Bukhari|||371|darussalam}} | Narrated 'Abdul 'Aziz:

Anas said, 'When Allah's Apostle invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyai. A man came to the Prophet and said, 'O Allah's Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: ''''The Prophet then manumitted her and married her."''''

Thabit asked Anas, ''''"O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her."'''' Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet . So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-SawTq). So they prepared a dish of Hais (a kind of meal). And that was Walrma (the marriage banquet) of Allah's Apostle ." }}
{{quote |{{Bukhari|||947|darussalam}} | Narrated Anas bin Malik:

Allah's Apostle (p.b.u.h) offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." Allah's Apostle vanquished them by force and their warriors were killed; the children and women were taken as captives. Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her ''''and her Mahr was her manumission.'''' }}
{{quote |{{Bukhari|||4200|darussalam}} | Narrated Anas:

The Prophet offered the Fajr Prayer near Khaibar when it was still dark and then said, "Allahu-Akbar! Khaibar is destroyed, for whenever we approach a (hostile) nation (to fight), then evil will be the morning for those who have been warned." Then the inhabitants of Khaibar came out running on the roads. The Prophet had their warriors killed, their offspring and woman taken as captives. Safiya was amongst the captives, She first came in the share of Dahya Alkali but later on she belonged to the Prophet . ''''The Prophet made her manumission as her 'Mahr'.'''' }}
{{quote |{{Bukhari|||4201|darussalam}} | Narrated 'Abdul 'Aziz bin Suhaib:

Anas bin Malik said, "The Prophet took Safiya as a captive. He manumitted her and married her." Thabit asked Anas, "What did he give her as Mahr (i.e. marriage gift)?" Anas replied. "'''Her Mahr was herself''', for he manumitted her." }}
{{quote |{{Bukhari|||5086|darussalam}} | Narrated Anas bin Malik:

Allah's Apostle manumitted Safiyya and regarded '''her manumission as her Mahr'''. }}
{{quote |{{Bukhari|||5169|darussalam}} | Narrated Anas:

Allah's Apostle manumitted Safiyya and then married her, and '''her Mahr was her manumission''', and he gave a wedding banquet with Hais (a sort of sweet dish made from butter, cheese and dates). }}

{{quote |{{Bukhari|||3780|darussalam}} | Narrated Sa'd's father:

When the emigrants reached Medina. Allah's Apostle established the bond of fraternity between 'Abdur-Rahman and Sad bin Ar-Rabi. Sad said to 'Abdur-Rahman, "I am the richest of all the Ansar, so I want to divide my property (between us), and I have two wives, so see which of the two you like and tell me, so that I may divorce her, and when she finishes her prescribed period (i.e. 'Idda) of divorce, then marry her." Abdur-Rahman said, "May Allah bless your family and property for you; where is your market?" So they showed him the Qainuqa' market. (He went there and) returned with a profit in the form of dried yogurt and butter. He continued going (to the market) till one day he came, bearing the traces of yellow scent. The Prophet asked, "What is this (scent)?" He replied, "I got married." The Prophet asked, ''''"How much Mahr did you give her?" He replied, "I gave her a date-stone of gold or a gold piece equal to the weight of a date-stone."'''' (The narrator, Ibrahim, is in doubt as to which is correct.) }}
{{quote |{{Bukhari|||3781|darussalam}} | Narrated Anas:

When 'Abdur-Rahman bin 'Auf came to us, Allah's Apostle made a bond of fraternity between him and Sad bin Ar-Rabi' who was a rich man, Sad said, "The Ansar know that I am the richest of all of them, so I will divide my property into two parts between me and you, and I have two wives; see which of the two you like so that I may divorce her and you can marry her after she becomes lawful to you by her passing the prescribed period (i.e. 'Idda) of divorce. 'Abdur Rahman said, "May Allah bless you your family (i.e. wives) for you." (But 'Abdur-Rahman went to the market) and did not return on that day except with some gain of dried yogurt and butter. He went on trading just a few days till he came to Allah's Apostle bearing the traces of yellow scent over his clothes. Allah's Apostle asked him, "What is this scent?" He replied, "I have married a woman from the Ansar." ''''Allah's Apostle asked, "How much Mahr have you given?" He said, "A date-stone weight of gold or a golden date-stone."'''' The Prophet said, "Arrange a marriage banquet even with a sheep." }}
{{quote |{{Bukhari|||3937|darussalam}} | Narrated Anas:

When 'Abdur-Rahman bin Auf came to Medina and the Prophet established the bond of brotherhood between him and Sad bin Ar-Rabi-al-Ansari, Saud suggested that 'Abdur-Rahman should accept half of his property and family. 'Abdur Rahman said, "May Allah bless you in your family and property; guide me to the market." So 'Abdur-Rahman (while doing business in the market) made some profit of some condensed dry yoghurt and butter. After a few days the Prophet saw him wearing clothes stained with yellow perfume. The Prophet asked, "What is this, O 'Abdur-Rahman?" He said, "O Allah's Apostle! I have married an Ansar' woman." The Prophet asked, ''''"What have you given her as Mahr?" He (i.e. 'Abdur-Rahman) said, "A piece of gold, about the weight of a date stone."'''' Then the Prophet said, Give a banquet, even though of a sheep." }}
{{quote |{{Bukhari|||5072|darussalam}} | Narrated Anas bin Malik:

'Abdur-Rahman bin 'Auf came (from Mecca to Medina) and the Prophet made a bond of brotherhood between him and Sad bin Ar-Rabi' Al-Ansari. Al-Ansari had two wives, so he suggested that 'Abdur-Rahman take half, his wives and property. 'Abdur-Rahman replied, "May Allah bless you with your wives and property. Kindly show me the market." So 'Abdur-Rahman went to the market and gained (in bargains) some dried yoghurt and some butter. After a few days the Prophet saw Abdur-Rahman with some yellow stains on his clothes and asked him, "What is that, O 'Abdur-Rahman?" He replied, "I had married an Ansari woman." The Prophet asked, ''''"How much Mahr did you give her?" He replied, "The weight of one (date) stone of gold."'''' The Prophet said, "Offer a banquet, even with one sheep." }}
{{quote |{{Bukhari|||5148|darussalam}} | Narrated Anas:

Abdur Rahman bin 'Auf married a woman and gave her gold equal to the weight of a date stone (as Mahr). When the Prophet noticed the signs of cheerfulness of the marriage (on his face) and asked him about it, he said, "I have married a woman and gave (her) '''gold equal to a date stone in weight (as Mahr)'''." }}
{{quote |{{Bukhari|||5153|darussalam}} | Narrated Anas bin Malik:

'Abdur-Rahman bin 'Auf came to Allah's Apostle and he had marks of Sufra (yellow perfume). Allah's Apostle asked him (about those marks). 'AbdurRahman bin Auf told him that he had married a woman from the Ansar. The Prophet asked, '''"How much Mahr did you pay her?" He said, "I paid gold equal to the weight of a date stone."''' Allah's Apostle said to him, "Give a wedding banquet, even if with one sheep." }}
{{quote |{{Bukhari|||5155|darussalam}} | Narrated Anas:

The Prophet saw the traces of Sufra (yellow perfume) on Abdur-Rahman bin 'Auf and said, "What is this?" 'Abdur-Rahman, said, "I have married a woman and have paid''' gold equal to the weight of a datestone (as her Mahr)'''. The Prophet said to him, "May Allah bless you: Offer a wedding banquet even with one sheep." }}
{{quote |{{Bukhari|||5167|darussalam}} | Narrated Anas:

When 'Abdur-Rahman bin 'Auf married an Ansari woman, the Prophet asked him, '''"How much Mahr did you give her?" 'Abdur-Rahman said, "Gold equal to the weight of a date stone."''' Anas added: When they (i.e. the Prophet and his companions) arrived at Medina, the emigrants stayed at the Ansar's houses. 'Abdur-Rahman bin 'Auf stayed at Sad bin Ar-Rabi's house. Sad said to 'Abdur-Rahman, "I will divide and share my property with you and will give one of my two wives to you." 'Abdur-Rahman said, "May Allah bless you, your wives and property (I am not in need of that; but kindly show me the way to the market)." So 'Abdur-Rahman went to the market and traded there gaining a profit of some dried yoghurt and butter, and married (an Ansari woman). The Prophet said to him, "Give a banquet, even if with one sheep." }}
{{quote |{{Bukhari|||6386|darussalam}} | Narrated Anas:

The Prophet seeing a yellow mark (of perfume) on the clothes of 'Abdur-Rahman bin 'Auf, said, "What about you?" 'Abdur-Rahman replied, "I have married a woman with '''a Mahr of gold equal to a date-stone'''." The Prophet said, "May Allah bestow His Blessing on you (in your marriage). Give a wedding banquet, (Walima) even with one sheep." }}

{{quote |{{Bukhari|||5087|darussalam}} | Narrated Sahl bin Sad As-Sa'idi:

A woman came to Allah's Apostle and said, "O Allah's Apostle! I have come to give you myself in marriage (without Mahr)." Allah's Apostle looked at her. He looked at her carefully and fixed his glance on her and then lowered his head. When the lady saw that he did not say anything, she sat down. A man from his companions got up and said, "O Allah's Apostle! If you are not in need of her, then marry her to me." ''''The Prophet said, "Have you got anything to offer?"'''' The man said, "No, by Allah, O Allah's Apostle!" The Prophet said (to him), "Go to your family and see if you have something." The man went and returned, saying, "No, by Allah, I have not found anything." Allah's Apostle said, "(Go again) and look for something, even if it is an iron ring." He went again and returned, saying, "No, by Allah, O Allah's Apostle! I could not find even an iron ring, but this is my Izar (waist sheet)." He had no rida. He added, "I give half of it to her." Allah's Apostle said, "What will she do with your Izar? If you wear it, she will be naked, and if she wears it, you will be naked." So that man sat down for a long while and then got up (to depart). When Allah's Apostle saw him going, he ordered that he be called back. When he came, ''''the Prophet said, "How much of the Quran do you know?"'''' He said, "I know such Sura and such Sura," counting them. The Prophet said, "Do you know them by heart?" He replied, "Yes." The Prophet said, ''''"Go, I marry her to you for that much of the Quran which you have."'''' }}
{{quote |{{Bukhari|||5126|darussalam}} | Narrated Sahl bin Sad:

A woman came to Allah's Apostle and said, "O Allah's Apostle! I have come to you to present myself to you (for marriage)." Allah's Apostle glanced at her. He looked at her carefully and fixed his glance on her and then lowered his head. When the lady saw that he did not say anything, she sat down. A man from his companions got up and said, "O Allah's Apostle! If you are not in need of her, then marry her to me." ''''The Prophet said, "Have you got anything to offer." The man said, 'No, by Allah, O Allah's Apostle!"'''' The Prophet said (to him), "Go to your family and try to find something." So the man went and returned, saying, "No, by Allah, O Allah's Apostle! I have not found anything." The Prophet said, "Go again and look for something, even if it were an iron ring." He went and returned, saying, "No, by Allah, O Allah's Apostle! I could not find even an iron ring, but this is my Izar (waist sheet).' He had no Rida (upper garment). He added, "I give half of it to her." Allah's Apostle said "What will she do with your Izar? If you wear it, she will have nothing over herself thereof (will be naked); and if she wears it, then you will have nothing over yourself thereof ' So the man sat for a long period and then got up (to leave). When Allah's Apostle saw him leaving, he ordered that he e called back. When he came, ''''the Prophet asked (him), "How much of the Qur'an do you know (by heart)?"'''' The man replied, I know such Sura and such Sura and such Sura," naming the suras. The Prophet said, "Can you recite it by heart?" He said, 'Yes." ''''The Prophet said, "Go I let you marry her for what you know of the Quran (as her Mahr).'''' }}
{{quote |{{Bukhari|||5132|darussalam}} | Narrated Sahl bin Sad:

While we were sitting in the company of the Prophet a woman came to him and presented herself (for marriage) to him. The Prophet looked at her, lowering his eyes and raising them, but did not give a reply. One of his companions said, "Marry her to me O Allah's Apostle!" ''''The Prophet asked (him), "Have you got anything?" He said, "I have got nothing."'''' The Prophet said, "Not even an iron ring?" He Sad, "Not even an iron ring, but I will tear my garment into two halves and give her one half and keep the other half." ''''The Prophet; said, "No. Do you know some of the Quran (by heart)?"'''' He said, "Yes." ''''The Prophet said, "Go, I have agreed to marry her to you with what you know of the Qur'an (as her Mahr)."''''}}
{{quote |{{Bukhari|||5135|darussalam}} | Narrated Sahl bin Sad:

A woman came to Allah's Apostle and said, "I present myself (to you) (for marriage). She stayed for a long while, then a man said, "If you are not in need of her then marry her to me." ''''The Prophet said, "Have you got anything m order to pay her Mahr?" He said, "I have nothing with me except my Izar (waist sheet)."'''' The Prophet said, "If you give her your Izar, you will have no Izar to wear, (so go) and search for something. He said, "I could not find anything." The Prophet said, "Try (to find something), even if it were an iron ring But he was not able to find (even that) ''''The Prophet said (to him). "Do you memorize something of the Qur'an?" "Yes. ' he said'''', "such Sura and such Sura," naming those Suras ''''The Prophet said, "We have married her to you for what you know of the Quran (by heart)."'''' }}
{{quote |{{Bukhari|||5871|darussalam}} | Narrated Sahl:

A woman came to the Prophet and said, "I have come to present myself to you (for marriage)." She kept standing for a long period during which period the Prophet looked at her carefully. When she stayed for a Long period, a man said to the Prophet "If you are not in need of her, then marry her to me." ''''The Prophet said, "Have you got anything to give her (as Mahr)?" The man said, "No."'''' The Prophet said, "Go (to your house) and search for something." The man went and came back to say, "By Allah, I could not find anything." The Prophet said, "Go again and search for something, even if it be an iron ring." He went again and came back saying, "No, by Allah, I could not get even an iron ring." The man had only an Izar and had no Rida' (upper garment). He said, "I will give her my Izar as Mahr." On that the Prophet said, "Your Izar? If she wears it, nothing of it will remain on you, and if you wear it nothing of it will be on her" The man went aside and sat down When the Prophet saw him leaving (after a while), he called back and asked. ''''"How much Qur'an do you know (by heart)?'''' He said, 'I know such and such Suras," naming some Suras. ''''The Prophet said, "I marry her to you for the amount of Qur'an you know (by heart)."'''' }}

{{quote |{{Bukhari|||5273|darussalam}} | Narrated Ibn 'Abbas:

The wife of Thabit bin Qais came to the Prophet and said, "O Allah's Apostle! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him)." On that Allah's Apostle said (to her), ''''"Will you give back the garden which your husband has given you (as Mahr)?"'''' She said, "Yes." Then the Prophet said to Thabit, "O Thabit! Accept your garden, and divorce her once." }}

{{quote |{{Bukhari|||5150|darussalam}} | Narrated Sahl bin Sad:

The Prophet said to a man, "Marry, even with '''(a Mahr equal to) an iron ring'''." }}

{{quote |{{Bukhari|||4579|darussalam}} | Narrated Ibn Abbas:

regarding the Divine Verse: "O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness that you may take back part of the (Mahr) dower you have given them." (4.19) (Before this revelation) if a man died, his relatives used to have the right to inherit his wife, and one of them could marry her if he would, or they would give her in marriage if they wished, or, if they wished, they would not give her in marriage at all, and they would be more entitled to dispose her, than her own relatives. So the above Verse was revealed in this connection. }}

{{quote |{{Bukhari|||5311|darussalam}} | Narrated Said bin Jubair:

I asked Ibn 'Umar, "(What is the verdict if) a man accuses his wife of illegal sexual intercourse?" Ibn 'Umar said, "The Prophet separated (by divorce) the couple of Bani Al-Ajlan, and said, (to them), 'Allah knows that one of you two is a liar; so will one of you repent?' But both of them refused. He again said, 'Allah knows that one of you two is a liar; so will one of you repent?' But both of them refused. So he separated them by divorce." (Aiyub, a sub-narrator said: 'Amr bin Dinar said to me, "There is something else in this Hadith which you have not mentioned. It goes thus: ''''The man said, 'What about my money (i.e. the Mahr that I have given to my wife)?' It was said, 'You have no right to restore any money, for if you have spoken the truth (as regards the accusation), you have also consummated your marriage with her''''; and if you have told a lie, you are less rightful to have your money back.' ") }}

{{quote |{{Bukhari|||5312|darussalam}} | Narrated Said bin Jubair:

I asked Ibn 'Umar about those who were involved in a case of Lien. He said, "The Prophet said to those who were involved in a case of Lien, 'Your accounts are with Allah. One of you two is a liar, and you (the husband) have no right over her (she is divorced)." ''''The man said, 'What about my property (Mahr) ?' The Prophet said, 'You have no right to get back your property. If you have told the truth about her then your property was for the consummation of your marriage with her''''; and if you told a lie about her, then you are less rightful to get your property back.' " Sufyan, a sub-narrator said: I learned the Hadith from 'Amr. Narrated Aiyub: I heard Sa'id bin Jubair saying, "I asked Ibn 'Umar, 'If a man (accuses his wife for an illegal sexual intercourse and) carries out the process of Lian (what will happen)?' Ibn 'Umar set two of his fingers apart. (Sufyan set his index finger and middle finger apart.) Ibn 'Umar said, 'The Prophet separated the couple of Bani Al-Ajlan by divorce and said thrice, "Allah knows that one of you two is a liar; so will one of you repent (to Allah)?' " }}

{{quote |{{Bukhari|||5349|darussalam}} | Narrated Said bin Jubair:

I said to Ibn 'Umar, "If a man accuses his wife of illegal sexual intercourse (what is the judgment)?" He said, "Allah's Prophet separated the couple of Bani 'Ajlan (when the husband accused his wife for an illegal sexual intercourse). The Prophet said, 'Allah knows that one of you two IS a liar; so will one of you repent?' But they refused. He then again said, 'Allah knows that one of you two is a liar; so will one of you repent?' But they refused, whereupon he separated them by divorce." Aiyub (a sub-narrator) said: 'Amr bin Dinar said to me, "In the narration there is something which I do not see you mentioning, i.e. ''''the husband said, "What about my money (Mahr)?' The Prophet said, "You are not entitled to take back money, for if you told the truth you have already entered upon her (and consummated your marriage with her)'''' and if you are a liar then you are less entitled to take it back. }}

{{quote |{{Bukhari|||5112|darussalam}} | Narrated Ibn 'Umar :

Allah's Apostle forbade Ash-Shighar, which means that somebody marries his daughter to somebody else, and the latter marries his daughter to the former without paying Mahr. }}

{{quote |{{Bukhari|||6960|darussalam}} | Narrated 'Abdullah:

Nafi narrated to me that 'Abdullah said that Allah's Apostle forbade the Shighar. I asked Nafi', "What is the Shighar?" He said, "It is to marry the daughter of a man and marry one's daughter to that man (at the same time) without Mahr (in both cases); or to marry the sister of a man and marry one's own sister to that man without Mahr." Some people said, "If one, by a trick, marries on the basis of Shighar, the marriage is valid but its condition is illegal." The same scholar said regarding Al-Mut'a, "The marriage is invalid and its condition is illegal." Some others said, "The Mut'a and the Shighar are permissible but the condition is illegal." }}

{{quote |{{Bukhari|||5273|darussalam}} | Narrated Ibn 'Abbas:

The wife of Thabit bin Qais came to the Prophet and said, "O Allah's Apostle! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him)." On that Allah's Apostle said (to her), "Will you give back the garden which your husband has given you (as Mahr)?" She said, "Yes." Then the Prophet said to Thabit, "O Thabit! Accept your garden, and divorce her once." }}

===Sahih Muslim===

{{quote | {{Muslim||1493c|reference}} |
Ibn Umar (Allah be pleased with them) reported Allah's Messenger (may peace be upon him) saying to the invokers of curse: Your account is with Allah. One of you must be a liar. You have now no right over this woman. ''''He said: Messenger of Allah, what about my wealth (dower that I paid her at the time of marriage)? He said: You have no claim to wealth. If you tell the truth, it (dower) is the recompense for your having had the right to intercourse with her'''', and if you tell a lie against her, it is still more remote from you than she is. Zuhair said in his narration: Sufyan reported to us on the authority of 'Amr that he had heard Sa'id b Jubair saying: I heard Ibn Umar (Allah be pleased with them) saying that Allah's Messenger (may peace be upon him) had said it. }}

{{quote | {{Muslim||1405d|reference}} |
Jabir b. 'Abdullah reported: We contracted temporary marriage giving a handful of (tales or flour as a dower during the lifetime of Allah's Messenger (may peace be upon him) and during the time of Abu Bakr until 'Umar forbade it in the case of 'Amr b. Huraith. }}
{{quote | {{Muslim||1406a|reference}} |
Sabra Juhanni reported: Allah's Messenger (may peace be upon him) permitted temporary marriage for us. So I and another person went out and saw a woman of Bana 'Amir, who was like a young long-necked she-camel. ''''We presented ourselves to her (for contracting temporary marriage), whereupon she said: What dower would you give me?'''' I said: My cloak. And my companion also said: My cloak. And the cloak of-my companion was superior to my cloak, but I was younger than he. So when she looked at the cloak of my companion she liked it, and when she cast a glance at me I looked more attractive to her. She then said: Well, you and your cloak are sufficient for me. I remained with her for three nights, and then Allah's Messenger (may peace be upon him) said: He who has any such woman with whom he had contracted temporary marriage, he should let her off. }}
{{quote | {{Muslim||1406b|reference}} |
Rabi' b. Sabra reported that his father went on an expedition with Allah's Messenger (may peace be upon him) during the Victory of Mecca, and we stayed there for fifteen days (i. e. for thirteen full days and a day and a night), and Allah's Messenger (may peace be upon him) permitted us to contract temporary marriage with women. So I and another person of my tribe went out, and I was more handsome than he, whereas he was almost ugly. Each one of us had a cloaks, My cloak was worn out, whereas the cloak of my cousin was quite new. As we reached the lower or the upper side of Mecca, we came across a young woman like a young smart long-necked she-camel. ''''We said: Is it possible that one of us may contract temporary marriage with you? She said: What will you give me as a dower?'''' Each one of us spread his cloak. She began to cast a glance on both the persons. My companion also looked at her when she was casting a glance at her side and he said: This cloak of his is worn out, whereas my cloak is quite new. She, however, said twice or thrice: There is no harm in (accepting) this cloak (the old one). So I contracted temporary marriage with her, and I did not come out (of this) until Allah's Messenger (may peace be upon him) declared it forbidden. }}
{{quote | {{Muslim||1406g|reference}} |
Sabra b. Ma'bad reported that Allah's Apostle (may peace be upon him) permitted his Companions to contract temporary marriage with women in the Year of Victory. So I and a friend of mine from Banu Sulaim went out, until we found a young woman of Banu Amir who was like a young she-camel having a long neck. ''''We made proposal to her for contracting temporary marriage with us, and presented to her our cloaks (as dower).'''' She began to look and found me more handsome than my friend, but found the cloak of my friend more beautiful than my cloak. She thought in her wind for a while, but then preferred me to my friend. So I remained with her for three (nights), and then Allah's Messenger (may peace be upon him) commanded us to part with them (such women). }}

{{quote |{{Muslim||1427e|reference}} |
Abd al-Rahman b. 'Auf (Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) saw the signs of the happiness of wedding in me, and I said: I have married a woman of the Ansar. He said: '''How much Mahr have you paid? I said: For a date-stone weight of gold'''. And in the hadith transmitted by Ishaq (it is): (nawat weight) of gold. }}

{{quote | {{Muslim||1425a|reference}} |
Sahl b. Sa'd al-Sa'idi (Allah be pleased with him) reported: A woman came to Allah's Messenger. (may peace be upon him) and said: Messenger of Allah, I have come to you to entrust myself to you (you may contract my marriage with anyone at your discretion). Allah's Messenger (may peace be upon him) saw her and cast a glance at her from head to foot. Allah's Messenger (may peace be upon him) then lowered his head. When the woman saw that he had made no decision in regard to her, she sat down. There stood up a person from amongst his companions and said: Messenger of Allah, marry her to me if you have no need of her. ''''He (the Holy Prophet) said: is there anything with you (which you can give as a dower)? He said: No, Messenger of Allah'''', by Allah I have nothing. Thereupon Allah's Messenger (may peace be upon him) said: Go to your people (family) and see if you can find something. He returned and said: I have found nothing. The Apostle of Allah (may peace be upon him) said: See even if it is an Iron ring. He went and returned and said: No, by God, not even an iron ring, but only this lower garment of mine (Sahl said that he had no upper garment), half of which (I am prepared to part with) for her. Thereupon Allah's Messenger (may peace be upon him) said: How can your lower garment serve your purpose, for it you wear it, she would not be able to make any use of it and if she wears it there would not be anything on you? The man sat down and as the sitting prolonged he stood up (in disappointment) and as he was going back Allah's Messenger (may peace be upon him) commanded (him) to be called back, and as he came, ''''he said to him: Do you know any part of the Qur'an?'''' He said: I know such and such surahs (and he counted them). whereupon he said: Can you recite them from heart (from your memory)? He said: Yes, whereupon ''''he (Allah's Messenger) said: Go, I have given her to you in marriage for the part of the Qur'an which you know.'''' }}

{{quote | {{Muslim||1406d|reference}} |
Sabra al-Juhanni reported on the authority of his father that while he was with Allah's Messenger (may peace be upon him) he said: 0 people, I had permitted you to contract temporary marriage with women, but Allah has forbidden it (now) until the Day of Resurrection. So he who has any (woman with this type of marriage contract) he should let her off, and do not take back anything you have given to then (as dower). }}
{{quote | {{Muslim||1406l|reference}} |
Sabra al-Juhanni reported on the authority of his father: Allah's Messenger (may peace be upon him) prohibited the contracting of temporary marriage and said: Behold, it is forbidden from this very day of yours to the Day of Resurrection, and he who has given something (as a dower) should not take it back. }}
{{quote | {{Muslim||1493c|reference}} |
Ibn Umar (Allah be pleased with them) reported Allah's Messenger (may peace be upon him) saying to the invokers of curse: Your account is with Allah. One of you must be a liar. You have now no right over this woman. He said: Messenger of Allah, what about my wealth (dower that I paid her at the time of marriage)? He said: You have no claim to wealth. If you tell the truth, it (dower) is the recompense for your having had the right to intercourse with her, and if you tell a lie against her, it is still more remote from you than she is. Zuhair said in his narration: Sufyan reported to us on the authority of 'Amr that he had heard Sa'id b Jubair saying: I heard Ibn Umar (Allah be pleased with them) saying that Allah's Messenger (may peace be upon him) had said it. }}

{{quote | {{Muslim||1415a|reference}} |
Ibn Umar (Allah be pleased with them) said that Allah's Messenger (may peace be upon him) prohibited Shighar which means that a man gives his daughter in marriage on the condition that the other gives his daughter to him in marriage with- out any dower being paid by either. }}

===Sunan Abu Dawud===

{{quote | {{Abu Dawud||2083|darussalam}} | Narrated Aisha, Ummul Mu'minin:

The Apostle of Allah (peace be upon him) said: The marriage of a woman who marries without the consent of her guardians is void. (He said these words) three times. ''''If there is cohabitation, she gets her dower for the intercourse her husband has had.'''' If there is a dispute, the sultan (man in authority) is the guardian of one who has none. }}
{{quote | {{Abu Dawud||2110|darussalam}} | Narrated Jabir ibn Abdullah:

The Prophet (peace be upon him) said: ''''If anyone gives as a dower to his wife two handfuls of flour or dates he has made her lawful for him.''''

AbuDawud said: This tradition has been narrated by AbdurRahman ibn Mahdi, from Salih ibn Ruman, from AbuzZubayr on the authority of Jabir as his own statement (not going back to the Prophet). It has also been transmitted by AbuAsim from Salih ibn Ruman , from AbuzZubayr on the authority of Jabir who said: During the lifetime of the Apostle of Allah (peace be upon him) we used to contract temporary marriage for a handful of grain. }}

{{quote | {{Abu Dawud||2131|darussalam}} | Narrated Basrah:

A man from the Ansar called Basrah said: I married a virgin woman in her veil. When I entered upon her, I found her pregnant. (I mentioned this to the Prophet). The Prophet (peace be upon him) said: ''''She will get the dower, for you made her vagina lawful for you.'''' The child will be your slave. When she has begotten (a child), flog her (according to the version of al-Hasan). The version of Ibn AbusSari has: You people, flog her, or said: inflict hard punishment on him. }}

{{quote | {{Abu Dawud||2106|darussalam}} | Narrated Umar ibn al-Khattab:

AbulAjfa' as-Sulami said: Umar (Allah be pleased with him) delivered a speech to us and said: '''Do not go to extremes in giving women their dower''', for if it represented honor in this world and piety in Allah's sight, the one of you most entitled to do so would have been the Prophet (peace be upon him). The Apostle of Allah (peace be upon him) did not marry any of his wives or gave any of his daughters in marriage for more than twelve uqiyahs. }}

{{quote | {{Abu Dawud||2228|darussalam}} | Narrated Aisha, Ummul Mu'minin:

Habibah daughter of Sahl was the wife of Thabit ibn Qays Shimmas He beat her and broke some of her part. So she came to the Prophet (peace be upon him) after morning, and complained to him against her husband. The Prophet (peace be upon him) called on Thabit ibn Qays and said (to him): Take a part of her property and separate yourself from her. He asked: Is that right, Apostle of Allah? He said: Yes. He said: ''''I have given her two gardens of mine as a dower'''', and they are already in her possession. The Prophet (peace be upon him) said: Take them and separate yourself from her. }}

{{quote | {{Abu Dawud||2110|darussalam}} | Narrated Jabir ibn Abdullah:

The Prophet (peace be upon him) said: If anyone gives as '''a dower to his wife two handfuls of flour or dates''' he has made her lawful for him.

AbuDawud said: This tradition has been narrated by AbdurRahman ibn Mahdi, from Salih ibn Ruman, from AbuzZubayr on the authority of Jabir as his own statement (not going back to the Prophet). It has also been transmitted by AbuAsim from Salih ibn Ruman , from AbuzZubayr on the authority of Jabir who said: During the lifetime of the Apostle of Allah (peace be upon him) we used to '''contract temporary marriage for a handful of grain'''. }}

{{quote | {{Abu Dawud||2075|darussalam}} | Narrated Mu'awiyah:

AbdurRahman ibn Hurmuz al-A'raj said: Al-Abbas ibn Abdullah ibn al-Abbas married his daughter to AbdurRahman ibn al-Hakam, and AbdurRahman married his daughter to him. And they made this (exchange) their dower. Mu'awiyah wrote to Marwan commanding him to separate them. He wrote in his letter: This is the shighar which the Apostle of Allah (peace be upon him) has forbidden. }}

{{quote | {{Abu Dawud||2228|darussalam}} | Narrated Aisha, Ummul Mu'minin:

Habibah daughter of Sahl was the wife of Thabit ibn Qays Shimmas He beat her and broke some of her part. So she came to the Prophet (peace be upon him) after morning, and complained to him against her husband. The Prophet (peace be upon him) called on Thabit ibn Qays and said (to him): Take a part of her property and separate yourself from her. He asked: Is that right, Apostle of Allah? He said: Yes. He said: I have given her two gardens of mine as a dower, and they are already in her possession. The Prophet (peace be upon him) said: Take them and separate yourself from her. }}

===Malik's Muwatta===

{{quote | {{Muwatta|28|7|19|}} |
Yahya related to me from Malik that he had heard that when asked whether it was permissible for a man to return to his wife if he had divorced her irrevocably and then another man had married her after him and died before consummating the marriage, al-Qasim ibn Muhammad said, "It is not halal for the first husband to return to her."

Malik said, about the muhallil, that he could not remain in the marriage until he undertook a new marriage. ''''If he had intercourse with her in that marriage, she had her dowry.'''' }}
{{quote | {{Muwatta|28|11|27|}} |
Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab and from Sulayman ibn Yasar that Tulayha al-Asadiya was the wife of Rushayd ath-Thaqafi. He divorced her, and she got married in her idda-period. Umar ibn al-Khattab beat her and her husband with a stick several times, and separated them. Then Umar ibn al-Khattab said, "If a woman marries in her idda-period, and the new husband has not consummated the marriage, then separate them, and when she has completed the idda of her first husband, the other becomes a suitor. If he has consummated the marriage then separate them. Then she must complete her idda from her first husband, and then the idda from the other one, and they are never to be reunited."

Malik added, ''Said ibn al-Musayyab said that ''''she had her dowry because he had consummated the marriage."''''

Malik said,"The practice with us concerning a free woman whose husband dies, is that she does an idda of four months and ten days and she does not marry if she doubts her period until she is free of any doubt or if she fears that she is pregnant." }}
{{quote | {{Muwatta|29|15|44|}} |
Yahya related to me from Malik that he had heard Ibn Shihab say, "When a man who is terminally ill divorces his wife three times, she inherits from him."

Malik said, "If he divorces her while he is terminally ill before he has consummated the marriage, she has half of the bride-price and inherits, and she does not have to do an idda. ''''If he consummated the marriage, she has all the dowry'''' and inherits. The virgin and the previously married woman are the same in this situation according to us." }}

==Scholars==

===He died after completing the marriage contract===

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/12045/mahr|2=2011-04-22}} He died after completing the marriage contract. Should the rest of the mahr be counted as a debt that he owes?] Islam Q&A, Fatwa No. 12045|2=Q: He completed the marriage contract with her, then he died. He had already given her a part of the mahr, and he has other debts besides the mahr. What should the heirs do with regard to the remaining part of the mahr?

A: Praise be to Allaah.

We put his question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

The remaining part of the mahr should be included with the other debts, and whatever was given to her (the bride) previously belongs to her. And Allaah knows best.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen}}

===In their country the husband is given a dowry===

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/45527/mahr|2=2011-04-22}} In their country the husband is given a dowry!] Islam Q&A, Fatwa No. 45527|2=Praise be to Allaah.

In His Holy Book, Allaah has commanded men to give their wives their dowries. . . . 
Ibn Hajar (may Allaah have mercy on him) said:

This indicates that the mahr is essential in marriage, because he said: “Do you have anything that you could give to her as a dowry?” The scholars are unanimously agreed that it is not permissible for anyone to engage in intimacy (with a woman) without naming the mahr.

It also indicates that it is better to name the mahr. If a marriage contract is done without naming the mahr, the marriage is valid and the bride is entitled to a mahr like that of other women like her, when the marriage is consummated.

Fath al-Baari, 9/211.

The Qur’aan, the Sunnah and the consensus of the scholars indicate that the dowry is to be given by the man to the woman, not vice versa. This is what is in accordance with sound human nature. How can a man be qawwaam (in charge of) the woman when she is the one who has paid the mahr to him? . . . 
This money that the woman gives to the man as a dowry to him for marrying her is contrary to Islam, to the fitrah, to reason and to human nature. This applies even if it is a little, so how about the amounts that you mention?!

As for the solution, it is essential that the scholars, daa’iyahs and media in your country strive their utmost to put an end to this problem and then deal with it and change the custom to that which is in accordance with sharee’ah, which is in accordance with the nature which Allaah has created in man.

And Allaah knows best.}}

==See Also==

*[[Mahr (Marital Price)]]
*[[Islam and Women]]
[[ar:القرآن والحديث والعلماء: مهر]]
[[fr:Coran, hadith et savants : le mahr (la dot )]]

Qur'an, Hadith and Scholars:Honor Killing

2026-05-16T18:28:23Z

Asmith: updated language and language score

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Honor killing is the murder by family members, usually of females, who are perceived to have brought shame on the family, and as occured in many cultures. The motivating attitude is that the honor of the family in the community can be protected or restored in this way. Common triggers for honour killing occur when young couples have unmarried relations with each other, or when a woman marries someone against the wishes of her parents.

In Islamic law, there is no punishment merely for the shame caused upon a family by their female relations, nor is there a prescribed method to restore family honor by killing them. There are, however, punishments for various types of [[w:Zina|Zina]] (unlawful sexual relations) in Islamic law. Zina includes both fornication (when they are unmarried), for which the punishment is flogging, and adultery (when they are married, but not to each other), for which the punishment is death by stoning. These punishments are only to be applied by the authorities.

Honour killing has been condemned in this fatwa<ref>[https://islamqa.info/en/101972 Fatwa 101972 Ruling on honour killing]</ref>, and many others like it, which say that the punishment for fornication by the unmarried is flogging, and must be carried out by the proper authorities.

Some statements about women and the rules to control them, however, may contribute to the perceived social consequences of failing to exert such control and the underlying attitudes towards women and girls held by those who commit honor killing and honor violence. This includes such rules as those concerning parents and their children, a woman marrying without the approval of her wali, and zina, as detailed below. Cultural researchers and critics of the practice note that honor killing in the Muslim world is largely associated with certain countries like Pakistan and parts of the Middle East and North Africa rather than universally across all Islamic cultures. The problem has also been documented in a Hindu religious context in countries such as India and Nepal, particularly involving couples of differing castes.

Efforts in modern Muslim countries have been made to deter such killings by changing the law to enable prosecution of the perpetrators, for example Pakistan in 2016 (after a change that had left a large loophole in 2004)<ref>https://www.bbc.com/news/world-asia-37578111</ref>, though as of 2022 the effect there has been limited.<ref>[https://thediplomat.com/2022/07/honor-killings-continue-unabated-in-pakistan/ ‘Honor Killings’ Continue Unabated in Pakistan] - The Diplomat, 2022</ref>

Help and advice is available from a number of charities and organisations around the world to help women at risk of honor violence.<ref>For example, see the [https://www.met.police.uk/advice/advice-and-information/honour-based-abuse/honour-based-abuse/ list of organisations] maintained by the UK Metropolitan police [https://ikwro.org.uk IKWRO] helps women and girls at risk of honour violence in the UK of a Middle East and North Africa, or Afghan background in their native languages In Pakistan there is the NGO [https://facebook.com/100077467625908/ Sindh Suhai Sath] In America there is the [https://www.theahafoundation.org AHA Foundation]</ref>

{{QuranHadithScholarsIndex}}
==Qur'an==

===Boy murdered to prevent grieving his parents by rebellion and disbelief (Kufran)===

{{Quote|{{Quran-range|18|60|82}}|'''Pickthall:'''
60. And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.

61. And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.

62. And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.

63. He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.

64. He said: This is that which we have been seeking. So they retraced their steps again.

65. Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.

66. Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught ?

67. He said: Lo! thou canst not bear with me.

68. How canst thou bear with that whereof thou canst not compass any knowledge ?

69. He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.

70. He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.

71. So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof ? Thou verily hast done a dreadful thing.

72. He said: Did I not tell thee that thou couldst not bear with me ?

73. (Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.

'''74. So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man ? Verily thou hast done a horrid thing.'''

75. He said: Did I not tell thee that thou couldst not bear with me ?

76. (Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.

77. So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.

78. He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.

79. As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.

'''80. And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.'''

'''81. And we intended that their Lord should change him for them for one better in purity and nearer to mercy.'''

82. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.}}

==Hadith==

===A Valid Marriage Requires Approval of the Female's Wali===

{{Quote|{{Ibn Majah|9|3|9|1882}}|It was narrated from Abu Hurairah that:

the Messenger of Allah said: “No woman should arrange the marriage of another woman, and no woman should arrange her own marriage. '''The adulteress is the one who arranges her own marriage'''.” (Sahih)}}

Note that while the above hadith says that such a woman commits zina (unlawful sexual intercourse), an earlier hadith in the same book indicates that this situation is not considered to be punishable adultery (as was also the consensus of the scholars according to Imam Abu Bakr al-Jassas (d. 370 A.H.) in his Ahkam al-Qur'aan):

{{Quote|{{Ibn Majah|9|3|9|1879}}|It was narrated from Aishah that :

the Messenger of Allah said: “Any woman whose marriage is not arranged by her guardian, her marriage is invalid, her marriage is invalid, her marriage is invalid. If (the man) has had intercourse with her, then the Mahr belongs to her in return for his intimacy with her. And if there is any dispute then the ruler is the guardian of the one who does not have a guardian.” (Sahih)}}

Nevertheless, the requirement for approval from the wali of the woman in order for her marriage to be valid greatly increases the potential for shame to be cast by the community on her and her male family members if she defies their wishes.

A woman marrying without approval from her wali does not have a valid marriage according to this hadith and the majority of scholars. Her wali may only refuse a marriage for legitimate Sharia reasons (for example, if she wants to marry a non-Muslim). Otherwise his guardianship of her passes to another who will approve the marriage<ref>[https://islamqa.info/en/7193 The girl's father disagrees with a marriage - what is the solution? Fatwah 7193 - Islamqa.info]</ref>.

===Punishments by stoning for adultery between a married person and someone who they are not married to===

{{Quote|{{Bukhari|||2218|darussalam}}|Narrated 'Aisha: Sad bin Abi Waqqas and 'Abu bin Zam'a quarreled over a boy. Sad said, "O Allah's Apostle! This boy is the son of my brother ('Utba bin Abi Waqqas) who took a promise from me that I would take him as he was his (illegal) son. Look at him and see whom he resembles." 'Abu bin Zam'a said, "O Allah's Apostle! This is my brother and was born on my father's bed from his slave-girl." Allah's Apostle cast a look at the boy and found definite resemblance to 'Utba and then said, "The boy is for you, O 'Abu bin Zam'a. The child goes to the owner of the bed and '''the adulterer gets nothing but the stones''' (despair, i.e. to be stoned to death). Then the Prophet said, "O Sauda bint Zama! Screen yourself from this boy." So, Sauda never saw him again.}}

{{Quote|{{Bukhari|||2695|darussalam}}|Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came and said, "O Allah's Apostle! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws." The bedouin said, "My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, "Your son has to be lashed one-hundred lashes and has to be exiled for one year." The Prophet said, "No doubt I will judge between you according to Allah's Laws. '''The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile."''' He then addressed somebody, "O Unais! '''go to the wife of this (man) and stone her to death" So, Unais went and stoned her to death.'''}}

===Vigilantism against apostates and sinners is commanded or goes unpunished===

{{quote |{{Bukhari|||6930|darussalam}} | Narrated 'Ali:

Whenever I tell you a narration from Allah's Apostle, by Allah, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadith) then it was indeed a trick (i.e., I may say things just to cheat my enemy). No doubt I heard Allah's Apostle saying, "During the last days there will appear some young foolish people who will say the best words but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them, for '''who-ever kills them shall have reward on the Day of Resurrection'''." }}

{{Quote|{{Abu Dawud||4362|darussalam}}|Narrated Ali ibn AbuTalib: A Jewess used to abuse the Prophet (peace be upon him) and disparage him. A man strangled her till she died. The Apostle of Allah (peace be upon him) declared that '''no recompense was payable for her blood'''.}}

{{Quote|{{Abu Dawud||4361|darussalam}}|Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace be upon him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace be upon him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace be upon him) was informed about it.

He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.

He sat before the Prophet (peace be upon him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. '''Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.'''

'''Thereupon the Prophet (peace be upon him) said: Oh be witness, no retaliation is payable for her blood'''.}}

===Carry out legal punishments on relatives and do not let the fear of blame stop you===

It is unclear whether a judge is required to rule on the matter first in the following hadith.

{{Quote|{{Ibn Majah|20|3|20|2540}}|It was narrated from `Ubadah bin Samit that the Messenger of Allah said: “'''Carry out the legal punishments on relatives''' and strangers, and '''do not let the fear of blame stop you''' from carrying out the command of Allah (SWT).” (Hasan)}}

===Follow the legal process when you find a man with your wife, not vigilantism===

On contrast to the above hadiths, the following indicates that the legal process should be followed in the case of zina and not vilgilantism.

{{Quote|{{Muslim||1498c|reference}}|Abu Huraira (Allah be pleased with him) reported that Sa'd b. Ubada (Allah be pleased with him) said:

Messenger of Allah, if I were to find with my wife a man, should I not touch him before bringing four witnesses? Allah's Messenger (ﷺ) said: Yes. He said: By no means. By Him Who has sent you with the Truth, I would hasten with my sword to him before that. Allah's Messenger (ﷺ) said: Listen to what your chief says. He is jealous of his honour, I am more jealous than he (is) and God is more jealous than I.
}}

==Scholars==

===No retaliation against parents for killing their offspring, or offspring's offspring===

{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 508, o1.1-2)|2=Who is Subject to Retaliation for Injurious Crimes

o1.1 - Retaliation

Retaliation is obligatory (A: if the person entitled wishes to take it (dis: o3.8)) against anyone who kills a human being purely intentionally and without right. (O: Intentionally is a first restriction and excludes killing someone through an honest mistake, while purely excludes a mistake made in a deliberate injury (def: o2.3), and without right excludes cases of justifiable homicide such as lawful retaliation.)

o1.2 '''The following are not subject to retaliation''':

-1- a child or insane person, under any circumstances

-2- a Muslim for killing a non-Muslim;

-3- a Jewish or Christian subject of the Islamic state for killing an apostate from Islam (O: because a subject of the state is under its protection, while killing an apostate from Islam is without consequences);

-4- '''A father or mother (or their fathers of mothers) for killing their offspring, or offspring's offspring''';}}

===Vigilantism encouraged if there is no judge to carry out Allah's punishments===

{{Quote|{{cite web quotebox|url= http://www.islamqa.com/en/ref/14305/defamation%20of%20the%20prophet|title= It is essential to respond to those who defame the Prophet (peace and blessings of Allaah be upon him)|publisher= Islam Q&A|author= Shaykh ‘Abd al-Rahmaan al-Barraak|series= Fatwa No. 14305|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamqa.com%2Fen%2Fref%2F14305%2Fdefamation%2520of%2520the%2520prophet&date=2013-06-19|deadurl=no}}|Defaming the Prophet (peace and blessings of Allaah be upon him) is a kind of kufr. If that is done by a Muslim then it is apostasy on his part, and the authorities have to defend the cause of Allaah and His Messenger (peace and blessings of Allaah be upon him) by executing the one who defamed him. If the one who defamed him repents openly and is sincere, that will benefit him before Allaah, although his repentance does not waive the punishment for defaming the Prophet (peace and blessings of Allaah be upon him), which is execution. If the person who defames him is a non-Muslim living under a treaty with the Muslim state, then this is a violation of the treaty and he must be executed, but that should be left to the authorities. If a Muslim hears a Christian or anyone else defaming the Prophet (peace and blessings of Allaah be upon him) he has to denounce him in strong terms. It is permissible to insult that person because he is the one who started it. How can we not stand up the Prophet (peace and blessings of Allaah be upon him)? '''It is also obligatory to report him to the authorities who can carry out the punishment on him. If there is no one who can carry out the hadd punishment of Allaah and stand up for the Messenger (peace and blessings of Allaah be upon him) then the Muslim has to do whatever he can''', so long as that will not lead to further mischief and harm against other people.}}

===Honor killing and vigilantism forbidden even if there is no ruler===
{{Quote|{{cite web quotebox|url= https://islamqa.info/en/101972|title= Ruling on honour killings|publisher= Islam Q&A|author= Shaykh Muhammad Saalih al-Munajjid|series= Fatwa No. 101972|date= ||deadurl=no}}|Ibn Muflih al-Hanbali (may Allaah have mercy on him) said in al-Furoo’ (6/53): It is haraam for anyone to carry out a hadd punishment except the ruler or his deputy. This is something on which the fuqaha’ of Islam are unanimously agreed, as was stated in al-Mawsoo’ah al-Fiqhiyyah (5/280): The fuqaha’ are unanimously agreed that the one who should carry out hadd punishments is the ruler or his deputy, whether the punishment is transgressing one of the limits of Allaah, may He be exalted, such as zina, or a transgression against another person, such as slander. End quote.

Concealing one who has committed this evil deed so that he may repent and set his affairs straight before he dies is better than exposing him, let alone killing him. The Prophet (peace and blessings of Allaah be upon him) turned away from Maa’iz (may Allaah be pleased with him) after he admitted committing zina, and he ignored him until he had repeated his confession several times, then he carried out the hadd punishment on him.

Based on this, that which is called “honour killing” is a transgression and wrongdoing, because it is killing one who does not deserve to be killed, namely the virgin if she commits zina (fornication), but the shar’i punishment in her case is flogging and banishment for one year, not execution, because the Prophet (peace and blessings of Allaah be upon him) said: “(The punishment for zina) of a virgin with a virgin person is one hundred lashes and exile for one year.” Narrated by Muslim. The one who kills her has killed a believing soul whom Allaah has forbidden to be killed, and there is a stern warning concerning that, as Allaah, may He be glorified and exalted, says (interpretation of the meaning):

“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse ___ and whoever does this shall receive the punishment.

69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace”

[al-Furqaan 25:68-69]

Even if we assume that she deserves to be executed (if she was previously-married and committed zina), no one should do that but the ruler – as stated above. Moreover, in many cases killing is done on the basis of accusations and speculation, without proving whether the immoral action even took place. }}

==See Also==

*[[Category:Honor violence]]
*[[Qur'an, Hadith and Scholars:Violence Against Women|Violence Against Women]]

==External Links==

*{{external link| url = http://www.islamoconfusion.com/1_honour.php| title = Honour Killing: No punishment in Allah's law| publisher = IslamoConfusion| author = | date = | archiveurl = http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamoconfusion.com%2F1_honour.php&date=2013-11-01| deadurl = no}}

[[Category:QHS]]
[[Category:Women]]
[[Category:Honor violence]]
<references />

Qur'an, Hadith and Scholars:Hijab

2026-05-16T17:06:15Z

Asmith: fixed language and score

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The word hijaab is generally used to refer to the head covering worn by Muslim women. In [[Islamic law]], however, it is a much more wide-ranging concept, encompassing an entire dress code for both genders. In orthodox Sunni and Shi'a [[fiqh]] the wearing by women of a head covering which totally conceals the hair is considered mandatory to be in compliance with hijab. This injunction comes from both the example of the wives of the prophet as well as verses in the Qur'an commanding how women should dress around people who are not their husband or family. While the requirements in [[Shari'ah (Islamic Law)]] for men are more or less similar to those generally required of men in polite society in the modern west, those for women require the complete covering of the body. The Sunni Islamic schools of [[Fiqh (Islamic Jurisprudence)]] differ on the requirements for women to cover their feet, face and wrists.

It exists in numerous variants in different cultures, with many different degrees of coverage, notably the famous burqa, niqab, and dupatta. In general, in orthodox Sunni and Shi'ite fiqh, the wearing of a head cover which totally masks the woman's hair is considered as an obligation to be in compliance with the idea of "hijab." This injunction is claimed to come from the Sunnah and from some verses in the Qur'an, which order believing women to draw over themselves a jilbab (outer garment), and a khimar (head cloth) over their bosoms, and command that Muhammad's wives be concealed behind a screen or curtain (hijab) in the presence of men who are not part of the family. Some modern scholars disagree with the traditional interpretations of these verses and many Muslim women today do not cover their hair.

The context of the revelation of these verses was an epoch when, during the life of the prophet, Medina was teeming with aggressive sexual harassers who harrassed women when they left their homes. Faced with this situation, rather than rebuke the comportment of these men, "Allah" in the form of Muhammad ordered (free) Muslim women to wear an outer garment (jilbab) to be easly distinguished from female (sex) slaves who continued to be harassed and aggressed upon by men, and for modesty purposes commanded them to cover their bosoms and hide their adorment.

The principal role in the revelation of the verse of hijab for Muhammad's wives belongs to 'Umar ibn Al-Khattab, a companion and father-in-law to the prophet, as well as a future caliph of the Islamic empire. 'Umar took this role by forcing his view on Muhammad, whereupon verses in the Qur'an were conveniently revealed about a hijab (screen or curtain). According to some narrations, Umar insisted at the same time on condemning the wearing of modest dress by female (sex) slaves, going so far as to beat with his own hand his own slaves who did so.

{{Main|Hijab}}

==Qur'an==

===Surah 33:53===
{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition [ḥijābin حِجَابٍ]. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.}}

===Surah 24:31===

{{quote |{{Quran|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.}}

===Surah 33:59===

{{quote |{{Quran|33|59}}|O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful. }}

===Surah 7:26===

{{Quote|{{Quran|7|26}}|O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!}}

==Hadith==
Note that some of these translations are inaccurate and include interpretations of the translators (see the article [[Hijab]] for details).
===Sahih Bukhari===

{{Quote|{{Bukhari|||4141|darussalam}}|Narrated 'Aisha: [...] While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna lillahi wa inna llaihi raji'un") as soon as he recognized me. '''I veiled my face with my head cover at once''', and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. [...]}}

{{Quote|{{Bukhari|||4759|darussalam}}|Narrated Safiya bint Shaiba:

'Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and '''covered their faces''' with the cut pieces."}}

{{quote |{{Bukhari|||146|darussalam}}|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

{{quote |{{Bukhari|||6240|darussalam}}|Narrated 'Aisha:
(the wife of the Prophet) 'Umar bin Al-Khattab used to say to Allah's Apostle "Let your wives be veiled" But he did not do so. The wives of the Prophet used to go out to answer the call of nature at night only at Al-Manasi.' Once Sauda, the daughter of Zam'a went out and she was a tall woman. 'Umar bin Al-Khattab saw her while he was in a gathering, and said, "I have recognized you, O Sauda!" He ('Umar) said so as he was anxious for some Divine orders regarding the veil (the veiling of women.) So Allah revealed the Verse of veiling. (Al-Hijab; a complete body cover excluding the eyes). (See Hadith No. 148, Vol. 1) }}

{{quote | {{Bukhari|||4483|darussalam}}|Narrated Anas:

Umar said, "I agreed with Allah in three things," or said, "My Lord agreed with me in three things. I said, 'O Allah's Apostle! Would that you took the station of Abraham as a place of prayer.' I also said, 'O Allah's Apostle! Good and bad persons visit you! Would that you ordered the Mothers of the believers to cover themselves with veils.' So the Divine Verses of Al-Hijab (i.e. veiling of the women) were revealed. I came to know that the Prophet had blamed some of his wives so I entered upon them and said, 'You should either stop (troubling the Prophet ) or else Allah will give His Apostle better wives than you.' When I came to one of his wives, she said to me, 'O 'Umar! Does Allah's Apostle haven't what he could advise his wives with, that you try to advise them?' " Thereupon Allah revealed:--
"It may be, if he divorced you (all) his Lord will give him instead of you, wives better than you Muslims (who submit to Allah).." (66.5) }}

{{quote |{{Bukhari|||4790|darussalam}}| Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

{{quote |{{Bukhari|||4795|darussalam}}|Narrated Aisha:

Sauda (the wife of the Prophet) went out to answer the call of nature after it was made obligatory (for all the Muslims ladies) to observe the veil. She was a fat huge lady, and everybody who knew her before could recognize her. So 'Umar bin Al-Khattab saw her and said, "O Sauda! By Allah, you cannot hide yourself from us, so think of a way by which you should not be recognized on going out. Sauda returned while Allah's Apostle was in my house taking his supper and a bone covered with meat was in his hand. She entered and said, "O Allah's Apostle! I went out to answer the call of nature and 'Umar said to me so-and-so." Then Allah inspired him (the Prophet) and when the state of inspiration was over and the bone was still in his hand as he had not put in down, he said (to Sauda), "You (women) have been allowed to go out for your needs."}}

{{quote |{{Bukhari|||4791|darussalam}}|Narrated Anas bin Malik:

When Allah's Apostle married Zainab bint Jahsh, he invited the people to a meal. They took the meal and remained sitting and talking. Then the Prophet (showed them) as if he is ready to get up, yet they did not get up. When he noticed that (there was no response to his movement), he got up, and the others too, got up except three persons who kept on sitting. The Prophet came back in order to enter his house, but he went away again. Then they left, whereupon I set out and went to the Prophet to tell him that they had departed, so he came and entered his house. I wanted to enter along with him, but he put a screen between me and him. Then Allah revealed:
'O you who believe! Do not enter the houses of the Prophet...' (33.53) }}

{{quote | {{Bukhari|||4792|darussalam}}| Narrated Anas bin Malik:

I of all the people know best this verse of Al-Hijab. When Allah's Apostle married Zainab bint Jahsh she was with him in the house and he prepared a meal and invited the people (to it). They sat down (after finishing their meal) and started chatting. So the Prophet went out and then returned several times while they were still sitting and talking. So Allah revealed the Verse:

'O you who believe! Enter not the Prophet's houses until leave is given to you for a meal, (and then) not (so early as) to wait for its preparation .....ask them from behind a screen.' (33.53) So the screen was set up and the people went away.}}

{{quote | {{Bukhari|||4793|darussalam}}|Narrated Anas:

A banquet of bread and meat was held on the occasion of the marriage of the Prophet to Zainab bint Jahsh. I was sent to invite the people (to the banquet), and so the people started coming (in groups); They would eat and then leave. Another batch would come, eat and leave. So I kept on inviting the people till I found nobody to invite. Then I said, "O Allah's Prophet! I do not find anybody to invite." He said, "Carry away the remaining food." Then a batch of three persons stayed in the house chatting. The Prophet left and went towards the dwelling place of Aisha and said, "Peace and Allah's Mercy be on you, O the people of the house!" She replied, "Peace and the mercy of Allah be on you too. How did you find your wife? May Allah bless you. Then he went to the dwelling places of all his other wives and said to them the same as he said to Aisha and they said to him the same as Aisha had said to him. Then the Prophet returned and found a group of three persons still in the house chatting. The Prophet was a very shy person, so he went out (for the second time) and went towards the dwelling place of 'Aisha. I do not remember whether I informed him that the people have gone away. So he returned and as soon as he entered the gate, he drew the curtain between me and him, and then the Verse of Al-Hijab was revealed. }}

{{quote |{{Bukhari|||4794|darussalam}}|Narrated Anas:

When Allah's Apostle married Zainab bint Jahsh, he made the people eat meat and bread to their fill (by giving a Walima banquet). Then he went out to the dwelling places of the mothers of the believers (his wives), as he used to do in the morning of his marriage. He would greet them and invoke good on them, and they (too) would return his greeting and invoke good on him. When he returned to his house, he found two men talking to each other; and when he saw them, he went out of his house again. When those two men saw Allah's Apostle: going out of his house, they quickly got up (and departed). I do not remember whether I informed him of their departure, or he was informed (by somebody else). So he returned, and when he entered the house, he lowered the curtain between me and him. Then the Verse of Al-Hijab was revealed. }}

{{quote | {{Bukhari|||5166|darussalam}}|Narrated Anas bin Malik:

I was ten years old when Allah's Apostle arrived at Medina. My mother and aunts used to urge me to serve the Prophet regularly, and I served him for ten years. When the Prophet died I was twenty years old, and I knew about the order of Al-Hijab (veiling of ladies) more than any other person when it was revealed. It was revealed for the first time when Allah's Apostle had consummated his marriage with Zainab bint Jahsh. When the day dawned, the Prophet was a bridegroom and he invited the people to a banquet, so they came, ate, and then all left except a few who remained with the Prophet for a long time. The Prophet got up and went out, and I too went out with him so that those people might leave too. The Prophet proceeded and so did I, till he came to the threshold of 'Aisha's dwelling place. Then thinking that these people have left by then, he returned and so did I along with him till he entered upon Zainab and behold, they were still sitting and had not gone. So the Prophet again went away and I went away along with him. When we reached the threshold of 'Aisha's dwelling place, he thought that they had left, and so he returned and I too, returned along with him and found those people had left. Then the Prophet drew a curtain between me and him, and the Verses of Al-Hijab were revealed. }}

{{quote | {{Bukhari|||6238|darussalam}}|Narrated Anas bin Malik:

that he was a boy of ten at the time when the Prophet emigrated to Medina. He added: I served Allah's Apostle for ten years (the last part of his life time) and I know more than the people about the occasion whereupon the order of Al-Hijab was revealed (to the Prophet). Ubai b n Ka'b used to ask me about it. It was revealed (for the first time) during the marriage of Allah's Apostle with Zainab bint Jahsh. In the morning, the Prophet was a bride-groom of her and he Invited the people, who took their meals and went away, but a group of them remained with Allah's Apostle and they prolonged their stay. Allah's Apostle got up and went out, and I too, went out along with him till he came to the lintel of 'Aisha's dwelling place. Allah's Apostle thought that those people had left by then, so he returned, and I too, returned with him till he entered upon Zainab and found that they were still sitting there and had not yet gone. The Prophet went out again, and so did I with him till he reached the lintel of 'Aisha's dwelling place, and then he thought that those people must have left by then, so he returned, and so did I with him, and found those people had gone. At that time the Divine Verse of Al-Hijab was revealed, and the Prophet set a screen between me and him (his family).}}

{{Quote|{{Bukhari|||4212|darussalam}}|Narrated Anas bin Malik:

The Prophet stayed with Safiya bint Huyai for three days on the way of Khaibar where he consummated his marriage with her. Safiya was amongst those who were ordered to use a veil.}}

{{Quote|{{Bukhari|||4213|darussalam}}|Narrated Anas:

The Prophet stayed for three rights between Khaibar and Medina and was married to Safiya. I invited the Muslim to h s marriage banquet and there wa neither meat nor bread in that banquet but the Prophet ordered Bilal to spread the leather mats on which dates, dried yogurt and butter were put. The Muslims said amongst themselves, "Will she (i.e. Safiya) be one of the mothers of the believers, (i.e. one of the wives of the Prophet ) or just (a lady captive) of what his right-hand possesses" Some of them said, "If the Prophet makes her observe the veil, then she will be one of the mothers of the believers (i.e. one of the Prophet's wives), and if he does not make her observe the veil, then she will be his lady slave." So when he departed, he made a place for her behind him (on his and made her observe the veil.}}

{{Quote| {{Bukhari|||3006|darussalam}}|Narrated Ibn Abbas: That he heard the Prophet saying, "It is not permissible for a man to be alone with a woman, and no lady should travel except with a Muhram (i.e. her husband or a person whom she cannot marry in any case for ever; e.g. her father, brother, etc.)." Then a man got up and said, "O Allah's Apostle! I have enlisted in the army for such-and-such Ghazwa and my wife is proceeding for Hajj." Allah's Apostle said, "Go, and perform the Hajj with your wife." }}

{{Quote| {{Bukhari|||1864|darussalam}}|Narrated Qaza'a, the slave of Ziyad: Abu Said who participated in twelve Ghazawat with the Prophet said, "I heard four things from Allah's Apostle (or I narrate them from the Prophet ) which won my admiration and appreciation. They are: 1. "No lady should travel without her husband or without a Dhu-mahram for a two-days' journey. 2. No fasting is permissible on two days of 'Id-al-Fitr, and 'Id-al-Adha. 3. No prayer (may be offered) after two prayers: after the 'Asr prayer till the sun set and after the morning prayer till the sun rises. 4. Not to travel (for visiting) except for three mosques: Masjid-al-Haram (in Mecca), my Mosque (in Medina), and Masjid-al-Aqsa (in Jerusalem)." }}

{{Quote| {{Bukhari|||870|darussalam}}|Narrated Um Salama: Whenever Allah's Apostle completed the prayer with Taslim, the women used to get up immediately and Allah's Apostle would remain at his place for someone before getting up. (The sub-narrator (Az-Zuhri) said, "We think, and Allah knows better, that he did so, so that the women might leave before men could get in touch with them)." }}{{Quote|{{Bukhari|||867|darussalam}}|Narrated `Aisha: When Allah's Messenger (ﷺ) finished the Fajr prayer, the women would leave covered in their sheets and were not recognized owing to the darkness.}}

===Sahih Muslim===

{{quote| {{Muslim||2170d|reference}}|'A'isha reported that the wives of Allah's Messenger (may peace be upon him) used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. 'Umar b Khattab used to say: Allah's Messenger, ask your ladies to observe veil, but Allah's Messenger (may peace be upon him) did not do that. So there went out Sauda, daughter of Zarn'a, the wife of Allah's Messenger (may peace be upon him), during one of the nights when it was dark. She was a tall statured lady. 'Umar called her saying: Sauda, we recognise you. (He did this with the hope that the verses pertaining to veil would be revealed.) 'A'isha said: Allah, the Exalted and Glorious, then revealed the verses pertaining to veil. }}

{{quote |{{Muslim||2170e|reference}}| This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.}}

{{quote | {{Muslim||2399|reference}}| Ibn Umar reported Umar as saying: My lord concorded with (my judgments) on three occasions. In case of the Station of Ibrahim, in case of the observance of veil and in case of the prisoners of Badr.}}

{{quote | {{Muslim||2170a|reference}}| A'isha reported that Sauda (Allah be pleased with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. 'Umar b. Khattab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She ('A'isha) said: She turned back. Allah's Messenger (may peace be upon him) was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Allah's Messenger. I went out and 'Umar said to me so and so. She ('A'isha) reported: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said:" Permission has been granted to you that you may go out for your needs."}}

{{quote |{{Muslim||2181|reference}}|'A'isha reported that a eunuch used to come to the wives of Allah's Apostle (may peace be upon him) and they did not And anything objectionable in his visit considering him to be a male without any sexual desire. Allah's Apostle (may peace be upon him) one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As the comes in front four folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Allah's Apostle (may peace be upon him) said: I me that he knows these things; do not, therefore. allow him to cater. She (" A'isha) said: Then they began to observe veil from him.}}

{{Quote| {{Muslim||1339a|reference}}|Abu Huraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying: It is not lawful for a Muslim woman to travel a night's journey except when there is a mahram with her. }}

{{Quote| {{Muslim||1339b|reference}}|Abu Huraira (Allah be pleased with him) reported Allah's Apostle (may peace be upon him) as saying: It is not lawful for a woman who believes in Allah and the Hereafter to undertake a day's journey except in the company of a mahram. }}

{{Quote| {{Muslim||1341a|reference}}|Ibn 'Abbas (Allah be pleased with them) reported: I heard Allah's Messenger (may peace be upon him) delivering a sermon and making this observation:" No person should be alone with a woman except when there is a mahram with her, and the woman should not undertake journey except with a mahram." A person stood up and said: Allah's Messenger, my wife has set out for pilgrimage, whereas I am enlisted to fight in such and such battle, whereupon he said:" You go and perform Hajj with your wife." }}

{{Quote|{{Muslim||1453b|reference}}|'A'isha (Allah be pleased with her) reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house. She (i. e. the daughter of Suhail came to Allah's Apostle (may peace be upon him) and said: Salim has attained (puberty) as men attain, and he understands what they understand, and he enters our house freely, I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon Allah's Apostle (may peace be upon him) said to her: Suckle him and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared.|}}

===Abu Dawud===

{{Quote|{{Abu Dawud||4101|darussalam}}|Narrated Umm Salamah, Ummul Mu'minin:

When the verse "That they should cast their outer garments over their persons" was revealed, the women of Ansar came out as if they had crows over their heads by wearing outer garments.}}

{{Quote|{{Abu Dawud||4102|darussalam}}|Narrated Aisha, Ummul Mu'minin:

May Allah have mercy on the early immigrant women. When the verse "That they should draw their veils over their bosoms" was revealed, they tore their thick outer garments and made veils from them.}}

{{Quote|{{Abu Dawud||4100|darussalam}}|Narrated Aisha, Ummul Mu'minin:

Safiyyah, daughter of Shaybah, said that Aisha mentioned the women of Ansar, praised them and said good words about them. She then said: When Surat an-Nur came down, they took the curtains, tore them and made head covers (veils) of them.}}

{{quote |{{Abu Dawud||4107|darussalam}}|Narrated Aisha, Ummul Mu'minin:

A mukhannath (eunuch) used to enter upon the wives of Prophet (peace be upon him). They (the people) counted him among those who were free of physical needs. One day the Prophet (peace be upon him) entered upon us when he was with one of his wives, and was describing the qualities of a woman, saying: When she comes forward, she comes forward with four (folds in her stomach), and when she goes backward, she goes backward with eight (folds in her stomach). The Prophet (peace be upon him) said: Do I not see that this (man) knows what here lies. Then they (the wives) observed veil from him. }}

{{Quote|{{Abu Dawud||4106|darussalam}}|Narrated Anas ibn Malik:

The Prophet (peace be upon him) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (peace be upon him) saw her struggle, he said: There is no harm to you: Here is only your father and slave.}}

{{Quote|{{Abu Dawud||641|darussalam}}|Narrated Aisha, Ummul Mu'minin: The Prophet (ﷺ) said: '''Allah does not accept the prayer of a woman who has reached puberty unless she wears a veil.''' Abu Dawud said: This tradition has been narrated by Sa;id b. Abi 'Arubah from Qatadah on the authority of al-Hasan from the Prophet.}}

===Tirmidhi===

{{Quote|{{Al Tirmidhi||2|10|1173}}|Abdullah narrated that The Prophet said: “The woman is Awrah, so when she goes out, the Shaitan seeks to tempt her.”}}

==The hijab as an instrument of discrimination==
The reasoning of the veil is to protect free women from sexual harrassment. Only (free) Muslim women ought to be respected, and female slaves are discriminated against by means of their lack of veiling and thus their availability for being sexually harassed.

===Tafsir Abd al-Razzaq al-Sanani [https://books.google.com.ua/books?id=hLNKCwAAQBAJ&pg=PT122&lpg=PT122&dq=%D8%A5%D9%85%D8%A7%D8%A1+%D8%A8%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D8%A9+%D9%8A%D9%82%D8%A7%D9%84+%D9%84%D9%87%D9%86+%D9%83%D8%B0%D8%A7+%D9%88%D9%83%D8%B0%D8%A7+%D9%83%D9%86+%D9%8A%D8%AE%D8%B1%D8%AC%D9%86+%D9%81%D9%8A%D8%AA%D8%B9%D8%B1%D8%B6+%D9%84%D9%87%D9%86+%D8%A7%D9%84%D8%B3%D9%81%D9%87%D8%A7%D8%A1+%D9%81%D9%8A%D8%A4%D8%B0%D9%88%D9%87%D9%86&source=bl&ots=HBXT3tzkRn&sig=ACfU3U02Py5hmTr9dynN9qLJw4iVCGlQRw&hl=en&sa=X&ved=2ahUKEwjd1Iu06Y7hAhU68HMBHXy3AAAQ6AEwAHoECAkQAQ#v=onepage&q=%D8%A5%D9%85%D8%A7%D8%A1%20%D8%A8%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D8%A9%20%D9%8A%D9%82%D8%A7%D9%84%20%D9%84%D9%87%D9%86%20%D9%83%D8%B0%D8%A7%20%D9%88%D9%83%D8%B0%D8%A7%20%D9%83%D9%86%20%D9%8A%D8%AE%D8%B1%D8%AC%D9%86%20%D9%81%D9%8A%D8%AA%D8%B9%D8%B1%D8%B6%20%D9%84%D9%87%D9%86%20%D8%A7%D9%84%D8%B3%D9%81%D9%87%D8%A7%D8%A1%20%D9%81%D9%8A%D8%A4%D8%B0%D9%88%D9%87%D9%86&f=false]:===
{{Quote||Al-Hassan al-Basri (mort en 110 ans Hijri) a déclaré : Les femmes esclaves de Médine avaient l'habitude de se faire dire certaines choses lorsqu'elles sortaient. (Une nuit) des gens stupides ont accosté un groupe de femmes et les ont dérangées (blessées) '''parce qu'ils pensaient qu'elles étaient des esclaves, alors qu'elles étaient en réalité des femmes libres'''. Pour cette raison, '''le Prophète a ordonné aux femmes croyantes de jeter leurs jilbabs (manteaux/vêtements de dessus) sur elles-mêmes, afin qu'elles soient reconnues comme des femmes libres, distinguées des femmes esclaves, et non dérangées.'''}}
The Qur'an doesn't uses the word immoral (فاسق) for these men. Neither the Qur'an nor the Sunnah threatens these men who were sexually harrassing the believing women. In effect, the Qur'an and the fiqh built upon it remove the barries to sexual harassment of slave women by leaving them without the protection of the hijab. Moreover, fiqh gives permission to Muslims to rape their slaves against their will, and then to sell them to other men to be raped in this way.

===The Prohibition of the Hijab for Slaves===
'''The imam Shaybani in al-Masoot'''

{{Quote||Il n'est pas permis à un homme de regarder une femme esclave autre que la sienne, si elle a atteint la puberté, ou s'il a un désir pour elle, sauf ce qu'il est permis de regarder de ses proches (maharam). Donc, '''il n'y a pas de mal qu'il regarde ses cheveux, sa poitrine, ses seins, son bras, son pied ou sa jambe'''. Et il ne regarde pas son ventre ou son dos, ni ce qu'il y a entre le nombril et les genoux.}}

'''The Imam Bayhiqi in al-Sunan al-Kubra [https://www.dorar.net/h/e8a4ee380489a2076c04a6a960ed522f]:'''

{{Quote||Anas bin Malik a dit :''' "Les esclaves d'Omar, que Dieu soit satisfait de lui, nous ont servis, révélant leurs cheveux et leurs seins."'''}}

Hadith declared sahih by sheikh Albani.

'''"Al-Sharh al-Saghir" of Fiqh Maliki [http://islamport.com/d/2/mlk/1/15/490.html]:'''

{{Quote||'''Un homme pouvait voir plus du corps d'une femme esclave''' par rapport à ce qu'elle pouvait voir d'un homme. Elle n'est autorisée à voir que ses mains et ses pieds, tandis qu''''un homme est autorisé à voir tout son corps nu à l'exception de la partie entre son nombril et ses genoux.'''}}

'''Fiqh al-Shafi'i, written by Shirazi''' [http://web.archive.org/web/20210914182624/https://www.maktabatalfeker.com/book.php?id=2551]:

{{Quote||'''La 'Awrah (d'une femme esclave) est ici entre le nombril et les genoux.'''}}

'''Tafsîr Qurtubi of Qur'an 7:26'''

{{Quote||En ce qui concerne la femme esclave, son 'Awrah (c'est-à-dire la nudité) est sous ses seins, et elle pourrait exposer sa tête et ses bras.}}

'''Kitab al-Kafi fi Fiqh by al-Imam Ahmed [http://web.archive.org/web/20210920190743/https://ketabonline.com/ar/books/67936/read?part=1&page=112&index=4187029]:'''

{{Quote||Ibn Hamid a dit que sa 'awrah est la même que la 'awrah de l'homme, à cause de ce qui est rapporté par 'Amr ibn Shu'ayb, de son père, de son grand-père, que le Prophète, sallallahu 'alayhi wa-sallam, a dit: '''"Lorsque l'un de vous marie sa femme esclave à son esclave ou mercenaire, qu'il ne regarde rien de sa 'awrah, car tout ce qui est en dessous du nombril jusqu'aux genoux est 'awrah." Il voulait dire la 'awrah de la femme esclave. '''Rapporté par ad-Daraqutni. '''La tête n'est pas incluse dans la 'awrah d'une femme esclave ainsi que leurs seins…'''}}

===The 2nd Caliph 'Umar Ibn Khattab had the habit of beating his female slaves if they ever wore the jilbab===
'''Sahih de Cheikh Albani [http://web.archive.org/web/20210329003506/http://islamport.com/w/alb/Web/1202/2092.htm]:'''

{{Quote||L'imam Ibn Abi Shaybah a enregistré dans son livre al-Munsaf qu'Umar Ibn Khattab a vu une esclave qui a pris un vêtement / drap comme Hijab et a couvert son corps. Sur ce, '''Umar l'a frappée et lui a dit qu'elle ne devrait pas essayer de ressembler aux femmes musulmanes libres (en prenant le Jilbab/Muqna).'''}}

The chain of narration of this hadith is "sahih." This same tradition is equally known by ibn Qalabah. [http://web.archive.org/web/20210920104640/https://islamarchive.cc/H_85618].

'''Sheikh Albani [http://web.archive.org/web/20170119173848/http://shamela.ws/browse.php/book-22592/page-2084]:'''

{{Quote||Le compagnon Anas bin Malik a déclaré: Une esclave d'un certain Muhajir ou Ansar est venue à Umar Ibn Khattab dans un état où elle portait un Jilbab (et elle s'en couvrit les seins et le corps). Sur ce,''' Umar lui a ordonné d'enlever le Jilbab de sa tête car il est réservé uniquement à la femme libre (musulmane). L'esclave a hésité, sur quoi Umar s'est levé et il a commencé à la frapper avec le bâton. Il lui a frappé la tête, jusqu'à ce que l'esclave enlève son jilbab.'''}}

Shaykh Albani declared that this hadith is "authentic (sahih)" according to the standards of Imam Muslim.

==Scholars==

===Correct Hijaab===

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/6991|2=2011-04-17}} Correct Hijaab] Islam Q&A, Fatwa No. 6991|2=Praise be to Allaah.

Shaykh al-Albaani (may Allaah have mercy on him) said:

The conditions of hijaab:

Firstly:

(It should cover all the body apart from whatever has been exempted).

Allaah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful.”

This aayah clearly states that it is obligatory to cover all of a woman’s beauty and adornments and not to display any part of that before non-mahram men (“strangers”) except for whatever appears unintentionally, in which case there will be no sin on them if they hasten to cover it up.

Al-Haafiz ibn Katheer said in his Tafseer:

This means that they should not display any part of their adornment to non-mahrams, apart from that which it is impossible to conceal. Ibn Mas’ood said: such as the cloak and robe, i.e., what the women of the Arabs used to wear, an outer garment which covered whatever the woman was wearing, except for whatever appeared from beneath the outer garment. There is no sin on a woman with regard to this because it is impossible to conceal it.

Secondly

(it should not be an adornment in and of itself).

Allaah says (interpretation of the meaning):

“… and not to show off their adornment…” [al-Noor 24:31]. The general meaning of this phrase includes the outer garment, because if it is decorated it will attract men’s attention to her. This is supported by the aayah in Soorat al-Ahzaab (interpretation of the meaning):

“And stay in your houses, and do not display yourselves like that of the times of ignorance” [al-Ahzaab 33:33]. It is also supported by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “There are three, do not ask me about them: a man who leaves the jamaa’ah, disobeys his leader and dies disobedient; a female or male slave who runs away then dies; and a woman whose husband is absent and left her with everything she needs, and after he left she made a wanton display of herself. Do not ask about them.”

(Narrated by al-Haakim, 1/119; Ahmad, 6/19; from the hadeeth of Faddaalah bint ‘Ubayd. Its isnaad is saheeh and it is in al-Adab al-Mufrad).

Thirdly:

(It should be thick and not transparent or “see-thru”)

- because it cannot cover properly otherwise. Transparent or see-thru clothing makes a woman more tempting and beautiful. Concerning this the Prophet (peace and blessings of Allaah be upon him) said: “During the last days of my ummah there will be women who are clothed but naked, with something on their heads like the humps of camels. Curse them, for they are cursed.” Another hadeeth adds: “They will not enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”

(Narrated by Muslim from the report of Abu Hurayrah).

Ibn ‘Abd al-Barr said: what the Prophet (peace and blessings of Allaah be upon him) meant was women who wear clothes made of light fabric which describes and does not cover. They are clothed in name but naked in reality.

Transmitted by al-Suyooti in Tanweer al-Hawaalik, 3/103.

Fourthly:

(It should be loose, not tight so that it describes any part of the body).

The purpose of clothing is to prevent fitnah (temptation), and this can only be achieved if clothes are wide and loose. Tight clothes, even if they conceal the colour of the skin, still describe the size and shape of the body or part of it, and create a vivid image in the minds of men. The corruption or invitation to corruption that is inherent in that is quite obvious. So the clothes must be wide. Usaamah ibn Zayd said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) gave me a thick Egyptian garment that was one of the gifts given to him by Duhyat al-Kalbi, and I gave it to my wife to wear. He said, ‘Why do I not see you wearing that Egyptian garment?’ I said, ‘I gave it to my wife to wear.’ He said, ‘Tell her to wear a gown underneath it, for I am afraid that it may describe the size of her bones.’” (Narrated by al-Diyaa’ al-Maqdisi in al-Ahaadeeth al-Mukhtaarah, 1/442, and by Ahmad and al-Bayhaqi, with a hasan isnaad).

Fifthly:

(It should not be perfumed with bakhoor or fragrance)

There are many ahaadeeth which forbid women to wear perfume when they go out of their houses. We will quote here some of those which have saheeh isnaads:

Abu Moosa al-Ash’ari said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

Abu Hurayrah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”

Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”

These ahaadeeth are general in implication. Just as the prohibition covers perfume applied to the body, it also covers perfume applied to the clothes, especially in the third hadeeth, where bakhoor (incense) is mentioned, because incense is used specifically to perfume the clothes.

The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.

Ibn Daqeeq al-‘Eed said:

This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.

Sixthly:

(It should not resemble the clothing of men)

It was reported in the saheeh ahaadeeth that a woman who imitates men in dress or in other ways is cursed. There follow some of the ahaadeeth that we know:

Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the man who wears women’s clothes, and the woman who wears men’s clothes.”

‘Abd-Allaah ibn ‘Amr said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘They are not part of us, the women who imitate men and the men who imitate women.’”

Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) cursed effeminate men and masculine women. He said, ‘Throw them out of your houses.’” He said: “The Prophet (peace and blessings of Allaah be upon him) expelled So and so, and ‘Umar expelled So and so.” According to another version: “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed men who imitate women and women who imitate men.”

‘Abd-Allaah ibn ‘Amr said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There are three who will not enter Paradise and Allaah will not even look at them on the Day of Resurrection: one who disobeys his parents, a woman who imitates men, and the duyooth (cuckold, weak man who feels no jealousy over his womenfolk).”

Ibn Abi Maleekah – whose name was ‘Abd-Allaah ibn ‘Ubayd-Allaah – said: “It was said to ‘Aa’ishah (may Allaah be pleased with her), ‘What if a woman wears (men’s) sandals?’ She said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed women who act like men.’”

These ahaadeeth clearly indicate that it is forbidden for women to imitate men and vice versa, This usually includes dress and other matters, apart from the first hadeeth quoted above, which refers to dress only.

Abu Dawood said, in Masaa’il al-Imaam Ahmad (p. 261): “I heard Ahmad being asked about a man who dresses his slave woman in a tunic. He said, ‘Do not clothe her in men’s garments, do not make her look like a man.” Abu Dawood said: “I said to Ahmad, Can he give her bachelor sandals to wear? He said, No, unless she wears them to do wudoo’. I said, What about for beauty? He said, No. I said, Can he cut her hair short? He said, No.”

Seventhly:

(It should not resemble the dress of kaafir women).

It is stated in sharee’ah that Muslims, men and women alike, should not resemble or imitate the kuffaar with regard to worship, festivals or clothing that is specific to them. This is an important Islamic principle which nowadays, unfortunately, is neglected by many Muslims, even those who care about religion and calling others to Islam. This is due either to ignorance of their religion, or because they are following their own whims and desires, or because of deviation, combined with modern customs and imitation of kaafir Europe. This was one of the causes of the Muslims’ decline and weakness, which enabled the foreigners to overwhelm and colonize them. “…Verily, Allaah will not change the condition of a people as long as they do not change their state themselves …” [al-Ra’d 13:11 – interpretation of the meaning]. If only they knew.

It should be known that there is a great deal of saheeh evidence for these important rules in the Qur’aan and Sunnah, and that the evidence in the Qur’aan is elaborated upon in the Sunnah, as is always the case.

Eighthly:

(It should not be a garment of fame and vanity).

Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever wears a garment of fame and vanity in this world, Allaah will clothe him in a garment of humiliation on the Day of Resurrection, then He will cause Fire to flame up around him.’”

(Hijaab al-Mar’ah al-Muslimah, p. 54-67).

And Allaah knows best.
Hijaab al-Mar’ah al-Muslimah, p. 54-67}}

===Ruling on covering the face, with detailed evidence===

{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.darulihsan.com%2Findex.php%3Foption%3Dcom_content%26task%3Dview%26id%3D2520%26Itemid%3D991&date=2011-04-17 Fatwa - Hijab] Mufti Shafiq Jakhura, Iftaa Department, Darul Ihsan Islamic Services Centre, July 29, 2009|2=Q: May I know whether covering of the face in Hijab is a Farz, Wajib, Masnoon or Mustahab? Please specify the school of thought (maslak) according to which you will answer this question. A: There is consensus amongst the Ulama of all four schools of thought (Mazaahib), that it is obligatory upon women to cover their faces when fitnah and evil is apprehended. There is no doubt of the widespread fitnah and prevalent evil nowadays. Hence it is imperative (waajib) for women to cover their faces when leaving their homes or in the presence of non-mahram males.}}

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/11774|2=2011-04-17}} Ruling on covering the face, with detailed evidence] Islam Q&A, Fatwa No. 11774|2=Praise be to Allaah.

You should note that women’s observing hijab in front of non-mahram men and covering their faces is something that is obligatory as is indicated by the Book of your Lord and the Sunnah of your Prophet (peace and blessings of Allaah be upon him), and by rational examination and analogy.

1 – Evidence from the Qur’aan

(i)

Allaah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”

[al-Noor 24:31]

The evidence from this verse that hijab is obligatory for women is as follows:

(a) Allaah commands the believing women to guard their chastity, and the command to guard their chastity also a command to follow all the means of doing that. No rational person would doubt that one of the means of doing so is covering the face, because uncovering it causes people to look at it and enjoy its beauty, and thence to initiate contact. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The eyes commit zina and their zina is by looking…” then he said, “… and the private part confirms that or denies it.” Narrated by al-Bukhaari, 6612; Muslim, 2657.

If covering the face is one of the means of guarding one’s chastity, then it is enjoined, because the means come under the same ruling as the ends.

(b) Allaah says (interpretation of the meaning): “…and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) …”. The jayb (pl. juyoob) is the neck opening of a garment and the khimaar (veil) is that with which a woman covers her head. If a woman is commanded to draw her veil over the neck opening of her garment then she is commanded to cover her face, either because that is implied or by analogy. If it is obligatory to cover the throat and chest, then it is more appropriate to cover the face because it is the site of beauty and attraction.

(c) Allaah has forbidden showing all adornment except that which is apparent, which is that which one cannot help showing, such as the outside of one's garment. Hence Allaah says (interpretation of the meaning): “…except only that which is apparent …” and He did not say, except that which they show of it. Some of the salaf, such as Ibn Mas’ood, al-Hasan, Ibn Sireen and others interpreted the phrase “except only that which is apparent” as meaning the outer garment and clothes, and what shows from beneath the outer garment (i.e., the hem of one’s dress etc.). Then He again forbids showing one’s adornment except to those for whom He makes an exception. This indicates that the second adornment mentioned is something other than the first adornment. The first adornment is the external adornment which appears to everyone and cannot be hidden. The second adornment is the inward adornment (including the face). If it were permissible for this adornment to be seen by everyone, there would be no point to the general wording in the first instance and this exception made in the second.

(d) Allaah grants a concession allowing a woman to show her inward adornments to “old male servants who lack vigour”, i.e. servants who are men who have no desire, and to small children who have not reached the age of desire and have not seen the ‘awrahs of women. This indicates two things:

1 – That showing inward adornments to non-mahrams is not permissible except to these two types of people.

2 – That the reason for this ruling is the fear that men may be tempted by the woman and fall in love with her. Undoubtedly the face is the site of beauty and attraction, so concealing it is obligatory lest men who do feel desire be attracted and tempted by her.

(e) The words (interpretation of the meaning): “And let them not stamp their feet so as to reveal what they hide of their adornment” mean that a woman should not stamp her feet so as to make known hidden adornments such as anklets and the like. If a woman is forbidden to stamp her feet lest men be tempted by what they hear of the sound of her anklets etc., then what about uncovering the face?

Which is the greater source of temptation – a man hearing the anklets of a woman whom he does not know who she is or whether she is beautiful, or whether she is young or old, or ugly or pretty? Or his looking at a beautiful youthful face that attracts him and invites him to look at it?

Every man who has any desire for women will know which of the two temptations is greater and which deserves to be hidden and concealed.

(ii)

Allaah says (interpretation of the meaning):

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allaah is All‑Hearer, All‑Knower”

[al-Noor 24:60]

The evidence from this verse is that Allaah states that there is no sin on old women who have no hope of marriage because men have no desire for them, due to their old age (if they discard their outer clothing), subject to the condition that their intention in doing so is not to make a wanton display of themselves. The fact that this ruling applies only to old women indicates that the ruling is different for young women who still hope to get married. If the ruling on discarding the outer clothing applied to all, there would be no point in singling out old women here.

The phrase “in such a way as not to show their adornment” offers further proof that hijab is obligatory for young women who hope to marry, because usually when they uncover their faces the intention is to make a wanton display (tabarruj) and to show off their beauty and make men look at them and admire them etc. Those who do otherwise are rare, and the ruling does not apply to rare cases.

(iii)

Allaah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful”
[al-Ahzaab 33:59]

Ibn ‘Abbaas (may Allaah be pleased with him) said: “Allaah commanded the believing women, if they go out of their houses for some need, to cover their faces from the top of their heads with their jilbaabs, and to leave one eye showing.”

The tafseer of the Sahaabah is evidence, indeed some of the scholars said that it comes under the same ruling as marfoo’ reports that go back to the Prophet (peace and blessings of Allaah be upon him).

The comment “and leave one eye showing” is a concession because of the need to see the way; if there is no need for that then the eye should not be uncovered.

The jilbaab is the upper garment that comes above the khimaar; it is like the abaya.

(iv) Allaah says (interpretation of the meaning):

“It is no sin on them (the Prophet’s wives, if they appear unveiled) before their fathers, or their sons, or their brothers, or their brother’s sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves. And (O ladies), fear (keep your duty to) Allaah. Verily, Allaah is Ever All‑Witness over everything”

[al-Ahzaab 33:55]

Ibn Katheer (may Allaah have mercy on him) said: When Allaah commanded the women to observe hijab in front of non-mahram men, he explained that they did not have to observe hijab in front of these relatives, as He explained that they are exempted in Soorat al-Noor where He said (interpretation of the meaning): “and not to reveal their adornment except to their husbands…”

2 – Evidence from the Sunnah that it is obligatory to cover the face

(i)

The Prophet (peace and blessings of Allaah be upon him) said: “When any one of you proposes marriage to a woman, there is no sin on him if he looks at her, rather he should look at her for the purpose of proposing marriage even if she is unaware.” Narrated by Ahmad. The author of Majma’ al-Zawaa’id said: its men are the men of saheeh.

The evidence here is the fact that the Prophet (peace and blessings of Allaah be upon him) said there is no sin on the man who is proposing marriage, subject to the condition that his looking be for the purpose of proposing marriage. This indicates that the one who is not proposing marriage is sinning if he looks at a non-mahram woman in ordinary circumstances, as is the one who is proposing marriage if he looks for any purpose other than proposing marriage, such as for the purpose of enjoyment etc.

If it is said that the hadeeth does not clearly state what is being looked at, and it may mean looking at the chest etc, the response is that the man who is proposing marriage looks at the face because it is the focus for the one who is seeking beauty, without a doubt.

(ii)

When the Prophet (peace and blessings of Allaah be upon him) commanded that women should be brought out to the Eid prayer place, they said, “O Messenger of Allaah, some of us do not have jilbaabs.” The Prophet (peace and blessings of Allaah be upon him) said, “Let her sister give her one of her jilbaabs to wear.” Narrated by al-Bukhaari and Muslim.

This hadeeth indicates that the usual practice among the women of the Sahaabah was that a woman would not go out without a jilbaab, and that if she did not have a jilbaab she would not go out. The command to wear a jilbaab indicates that it is essential to cover. And Allaah knows best.

(iii)

It was narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Fajr and the believing women would attend the prayer with him, wrapped in their veils, then they would go back to their homes and no one would recognize them because of the darkness. She said: If the Messenger of Allaah (peace and blessings of Allaah be upon him) saw from the women what we have seen, he would have prevented them from coming to the mosques as the Children of Israel prevented their women.

A similar report was also narrated by ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him).

The evidence from this hadeeth covers two issues:

1 – Hijaab and covering were the practice of the women of the Sahaabah who were the best of generations and the most honourable before Allaah.

2 – ‘Aa’ishah the Mother of the Believers and ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with them both), who were both known as scholars with deep insight, said that if the Messenger (peace and blessings of Allaah be upon him) had seen from women what they had seen, he would have prevented them from coming to the mosques. This was during the best generations, so what about nowadays?!

(iv)

It was narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets his garment drag out of pride, Allaah will not look at him on the Day of Resurrection.” Umm Salamah said, “What should women do with their hems?” He said, “Let it hang down a handspan.” She said, “What if that shows her feet?” He said, “Let it hang down a cubit, but no more than that.” Narrated by al-Tirmidhi; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

This hadeeth indicates that it is obligatory for women to cover their feet, and that this was something that was well known among the women of the Sahaabah (may Allaah be pleased with them). The feet are undoubtedly a lesser source of temptation than the face and hands, so a warning concerning something that is less serious is a warning about something that is more serious and to which the ruling applies more. The wisdom of sharee’ah means that it would not enjoin covering something that is a lesser source of temptation and allow uncovering something that is a greater source of temptation. This is an impossible contradiction that cannot be attributed to the wisdom and laws of Allaah.

(v)

It was narrated that ‘Aa’ishah said: The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near us we would lower our jilbaabs from our heads over our faces, and when they had passed by we would uncover our faces. Narrated by Abu Dawood, 1562.

The words “When they came near us we would lower our jilbaabs from our heads over our faces” indicate that it is obligatory to cover the face, because what is prescribed in ihraam is to uncover it. If there was no strong reason to prevent uncovering it, it would be obligatory to leave it uncovered even when the riders were passing by. In other words, women are obliged to uncover their faces during ihraam according to the majority of scholars, and nothing can override something that is obligatory except something else that is also obligatory. If it were not obligatory to observe hijab and cover the face in the presence of non-mahram men, there would be no reason not to uncover it in ihraam. It was proven in al-Saheehayn and elsewhere that a woman in ihraam is forbidden to wear the niqaab (face veil) and gloves.

Shaykh al-Islam Ibn Taymiyah said: This is one of the things which indicate that the niqaab and gloves were known among women who were not in ihraam, which implies that they covered their faces and hands.

These are nine points of evidence from the Qur’aan and Sunnah.

The tenth is:

Rational examination and analogy which form the basis of this perfect sharee’ah, which aims to help people achieve what is in their best interests and encourages the means that lead to that, and to denounce evil and block the means that lead to it.

If we think about unveiling and women showing their faces to non-mahram men, we will see that it involves many bad consequences. Even if we assume that there are some benefits in it, they are very few in comparison with its negative consequences. Those negative consequences include:

1 – Fitnah (temptation). By unveiling her face, a woman may be tempted to do things to make her face look more beautiful. This is one of the greatest causes of evil and corruption.

2 – Taking away haya’ (modesty, shyness) from women, which is part of faith and of a woman’s nature (fitrah). Women are examples of modesty, as it was said, “more shy than a virgin in her seclusion.” Taking away a woman’s modesty detracts from her faith and the natural inclination with which she was created.

3 – Men may be tempted by her, especially if she is beautiful and she flirts, laughs and jokes, as happens in the case of many of those who are unveiled. The Shaytaan flows through the son of Adam like blood.

4 – Mixing of men and women. If a woman thinks that she is equal with men in uncovering her face and going around unveiled, she will not be modest and will not feel too shy to mix with men. This leads to a great deal of fitnah (temptation) and widespread corruption. Al-Tirmidhi narrated (5272) from Hamzah ibn Abi Usayd from his father that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, when he was coming out of the mosque and he saw men mingling with women in the street; the Messenger of Allaah (peace and blessings of Allaah be upon him) said to the women, “Draw back, and do not walk in the middle of the road; keep to the sides of the road.” Then the women used to keep so close to the walls that their garments would catch on the walls because they kept so close to them.

Classed as hasan by al-Albaani in Saheeh al-Jaami’, 929

Adapted from the words of Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) in Risaalat al-Hijaab.

And Allaah knows best.}}

===Does the girl who wears Hijab have to cover her feet?===

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/153367|2=2011-04-17}} Does the girl who wears Hijab have to cover her feet?] Islam Q&A, Fatwa No. 153367|2=Praise be to Allaah.

At the time of the Prophet (blessings and peace of Allah be upon him) women were keen to cover themselves completely, which includes covering the feet. They used to let the hem of their garments hang low. One of them asked the Messenger of Allah (blessings and peace of Allah be upon him) about letting this hem touch what is on the ground, which may make it dirty, and he said: “That which comes after it purifies it.” On another occasion, when he (blessings and peace of Allah be upon him) said that women should let their hems down by one hand span, one of them said, “But then her feet will show.” This indicates that they were keen to cover their feet and that the feet are part of that which must be covered.

A woman asked Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him): I am a woman whose garment drags, and I may walk through a dirty place. Umm Salamah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “That which comes after it purifies it.” Narrated by al-Tirmidhi (143), Abu Dawood (383) and Ibn Maajah (531). The hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 407.

It was narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever lets his garment drag out of pride, Allah will not look at him on the Day of Resurrection.” Umm Salamah said: What should women do with their hems? He said: “They should let them down a hand span.” She said: Then their feet will show. He said: “Then let it down a cubit, but no more than that.” Narrated by al-Tirmidhi (1731); he said: This is a saheeh hasan hadeeth. Also narrated by al-Nasaa’i (5336). The hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1864.

So it is not permissible for the woman to wear open shoes which show her feet. But if her clothes are long and she wears socks, there is nothing wrong with that, although it is better for her to cover the feet with the garment and not with socks.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

If a woman wears pants or loose khuff (leather slippers), and the jilbab hangs over it so that the shape of the foot cannot be seen, this achieves the purpose, unlike the tight khuff (leather slippers) which shows the shape of the foot, because this is worn by men.

Majmoo‘ al-Fataawa, 22/148

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

It is permissible for a woman to let her garment down below the ankles. In fact this is what is prescribed for women, so that they may cover their feet. Covering the feet is something that is prescribed for women and is in fact obligatory for them according to many scholars. What a woman should do is cover her feet, either with her garment which is long and covers them or by wearing socks or shoes and the like.

Fataawa al-Mar’ah al-Muslimah, 1/437

And Allah knows best.}}

===Can Muslim parents force Hijab on daughters?===

{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Finfad.usim.edu.my%2Fmodules.php%3Fop%3Dmodload%26name%3DNews%26file%3Darticle%26sid%3D8813&date=2011-04-15 Can Muslim Parents Force Hijab on Daughters?] Group of Muftis, Islam Online, January 12, 2004|2=Q: Dear scholars, As-Salamu `alaykum. Some Western thinkers claim that Muslim parents force their daughters to wear hijab. My question is: Do Muslim parents have the right to force their daughter to wear hijab if she refuses to wear it?

A:[...] Muslim parents should bring up their children according to the teachings of Islam. Parents have to make their children get used to doing the obligatory duties and avoiding haram (unlawful) things before puberty, so that it will not be too hard for them to adhere to Islamic rules after they reach puberty. The Prophet (peace and blessings be upon him) said: “Train your children to pray when they are seven years old, and smack them if they do not do so when they are ten, and separate them in their beds” (Reported by Abu Dawud).

From an early age, daughters should be taught that hijab is an ordinance from Allah to protect their chastity. When a girl reaches puberty she is obliged to do all the obligatory duties and to avoid all haram things. One of the obligatory duties is wearing hijab.

Here, we would like to cite the fatwas issued by some prominent Muslim scholars regarding the question in point:

Sheikh Muhammad Al-Mukhtar Al-Shinqiti, director of the Islamic Center of South Plains, Lubbock, Texas, states:

"They [Muslim parents] should try their best to convince her to wear hijab and she should know that she is not to refuse something that has been ordained by Allah in the first place and that was also ordained by her parents, who deserve her obedience."

Dr. Muhammad Abu Laylah, professor of Islamic Studies and Comparative Religions at Al-Azhar University adds:

"What those writers say about forcing hijab on Muslim women is a false allegation put forward by some Westerners against Islam and the Muslim woman. The main objective behind such allegation is to encourage the Muslim woman to break the laws of the Muslim family and disobey her parents. It is not a call for liberation or giving Muslim women their rights.

Allah Almighty has entrusted parents with their children. Parents bear the responsibility to raise up their children in the Islamic way. If they do that, they will be blessed in this life and in the Hereafter, and if they don't, they will get bad result during their life and in the Hereafter. In Islam, parents are not to force their children to do anything that is considered against the law of the Shari`ah. That is why Islam has ordered parents to take care of their children and to bring them up according to the Islamic manners.

Hijab is an obligation from Allah on Muslim women. The obligation is referred to in the Qur'an and the Sunnah. The Muslim woman must wear it and the Muslim parents should encourage their daughters to wear it."

Sheikh `Abdul-Majeed Subh, a prominent Azhar scholar, adds:

"What those thinkers say about forcing hijab on women is a false allegation. Many Europeans know well that hijab is an obligation from Allah and they are all aware of the fact that when a non-Muslim woman embraces Islam, she must wear hijab.

The father, as the guardian of his family, may stress that his daughter should wear hijab in case she refuses to wear it out of disobedience to the obligation of Allah.

Here, I would seize the opportunity to give a piece of advice to Muslim parents. Fathers and mothers should note that they are responsible before Allah for the affairs of their daughters that have been entrusted to them; they should raise their daughters according to the Islamic manners. So if a girl is approaching puberty, there is the fear that her not wearing hijab may cause young men to be tempted by her or her by them. Hence in this situation her parent or guardian has to make her wear hijab so as to prevent means that may lead to evil or immorality."}}

===What is Islam's view of women working alongside men?===

{{Quote| Shaikh AbdulAziz Bin Bazz, 'Islamic Fatwas regarding Women', Page No. 313|

'''Question:''' What is Islam's view of women working alongside men? 

'''Answer:''' It is known that when women go to work in the workplaces of men this leads to mixing with men and being in private with them. This is a very dangerous matter that has dangerous consequences and negative results. It is in clear opposition to the texts of the Shariah that order the women to remain in their houses and to fulfill the type of work that is particular for her and upon which Allah has fashioned her nature, which is far from the place where she will mix with men.

The clear, authentic evidences that indicate that it is forbidden for men and non related women to be in private together and for men to look at women are numerous. There are also much evidence that what leads up to those forbidden ends are also forbidden. The evidences are many, clear and decisive that the mixing between the sexes is forbidden as it leads to negative and blameworthy results.}}

{{Quote| Shaikh Ibn Uthaimin, 'Fatwas regarding Women', Page No. 364|'''Question:''' Is it allowed for Muslim women to attend educational meetings and fiqh study sessions in the mosques? 

'''Answer:''' Yes. It is allowed for her to attend educational meetings, regardless if they are related to practical matters or to matters of faith and monotheism. This is given the condition that she is not perfumed or displaying her beauty. She must also be distant from the men and not mixing with them. 

'''Question:''' What are the permissible types of work for a Muslim woman to work in without being in contradiction with the teachings of her religion? 

'''Answer:''' The places of work for women are those places that are specific for women. For example, she may work in woman's education, either in administration or otherwise. She can also work in her house by being a tailor for women and so forth. It is not allowed for her to work in areas which are exclusive for men because in that case she must mix with men and this is a great source of trial and temptation that one must beware of.}}

===Hijab and Jihad===

{{Quote|1=[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545134 Palestinian Women Carrying Out Martyr Operations] Sheikh Yusuf Al-Qaradawi, Islam Online, November 6, 2006|2=Women’s participation in the martyr operations carried out in Palestine – given the status of the land as an occupied territory, in addition to a lot of sacrilegious acts perpetrated by the Jews against the sanctuaries – is one of the most praised acts of worship. Also, the act is a form of martyrdom in the Cause of Allah, and it entitles them, Insha’ Allah, to the same reward earned by their male counterparts who also die in the Cause of Allah. . . . 
As for the point that carrying out this operation may involve woman's travel from place to another without a Mahram, we say that a woman can travel to perform Hajj in the company of other trustworthy women and without the presence of any Mahram as long as the road is safe and secured. Travel, nowadays, is no longer done through deserts or wilderness, instead, women can travel safely in trains or by air.

Concerning the point on Hijab, a woman can put on a hat or anything else to cover her hair. Even when necessary, she may take off her Hijab in order to carry out the operation, for she is going to die in the Cause of Allah and not to show off her beauty or uncover her hair. I don't see any problem in her taking off Hijab in this case.

To conclude, I think the committed Muslim women in Palestine have the right to participate and have their own role in Jihad and to attain martyrdom.}}

==Shia scholars==

{{Quote|{{cite web|url=http://www.english.shirazi.ir/topics/hijaab |title=Hijaab |publisher= |author=Ayatollah Sayed Sadiq al-Shirazi |date= |archiveurl=https://web.archive.org/web/20170703071839/http://www.english.shirazi.ir/topics/hijaab |deadurl=no}}|2. Question: What are the limits of Hijaab?

Answer: As for the standard and criteria for Hijaab according to the Teachings of Islam, the Hijaab for a Muslim is: To cover her hair and body such that even the shape of her body is not apparent on the outside of the Hijaab to the onlooker. This is provided that there is no kind of attraction associated with the Hijaab, for example the Hijaab clothing is not colourful such that it would attract the attention of others, the woman may not wear makeup or perfume, etc. In the case of the covering of the hands and the face, there is a difference of opinion between the Maraje’. Some of the Maraje’ consider it mandatory to cover the hands and the face. According to Imam Shirazi’s Fatwa, a woman may her hands and face uncovered provided she is not wearing makeup, or that she would not be in a situation where a man would look at her with lustful glances or would fall for her...}}

==See Also==

{{Hub4|Hijab|Hijab}}

{{Hub4|Women (Primary Sources)|Women (Primary Sources)}}

==External Links==

*[{{Reference archive|1=http://muttaqun.com/niqab.html|2=2011-04-15}} Niqab According to Quran and Sunnah] ''- Muslim site''

[[Category:QHS]]
[[Category:Women]]
[[Category:Hijab]]
[[Category:Fiqh (legal theory)]]
[[Category:Shariah (Islamic Law)]]

Qur'an, Hadith and Scholars:Forced Conversion

2026-05-16T16:33:15Z

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The topic of forced conversion is a complicated one within the Islamic tradition. According to the Qur'an, there is "[[Let_There_be_no_Compulsion_in_Religion|no compulsion in religion]]", and the traditional laws of jihad state that before attacking a Christian or Jewish enemy they must be offered the choice of submitting to Islamic political rule, paying the jizyah and entering dhimmitude. At the same time, however, the Islamic tradition records that Muhammad gave the pagans of Mecca and later all of Arabia only two choices: conversion to Islam or the sword. As such, people not considered "people of the book", id est Jews or Christians, are on this example to be given the choice of conversion to Islam or death. In many cases, such as when Muslims found themselves ruling over a polytheist population in India, the forced conversion of so many people has been seen to be impossible, and in its place these people have been offered dhimmitude. These practical exceptions did not, however, change the opinion of the fuquhaa' that all non-believers who are not Jews or Christians ought to be given the choice of Islam or death, forced conversion in effect. Other opinions have appeared especially in modern times. The prominent jurist Yusuf al-Qaradawi (d. 2022) stated in his book, fiqh al-Jihad, that the United Nations is a treaty that renders the world an abode of peace (with the exception of Israel), and peace as the basic norm is established.

{{Main|Let There be no Compulsion in Religion}}

===Qur'an===

The following verse in context is about the ''mushrikeen'', specifically those who have broken a treaty with the believers ({{Quran-range|9|1|16}}). Many classical scholars interpreted it as a general command for expansive warfare, abrogating earlier verses. This view is contested by Islamic Modernist scholars (see [[Jihad in Islamic Law]]).

{{Quote|1={{Quran|9|5}}|2=And when the sacred months have passed, then kill the ''polytheists'' (ٱلْمُشْرِكِينَ) wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}}

The word ٱلْمُشْرِكِينَ (''al-mushrikeen'') was also translated as "pagans" (by Yusuf Ali) or "idolaters" (by Pickthall) or "associators" (by Daryabadi) <ref>https://quranx.com/9.5</ref>. Literally, al-mushrikeen are people who commit "shirk", that is "associating partners with Allah". Some scholars argue that Christians and Jews are also mushrikeen in this surah because "the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. " and "They have taken their scholars and monks as lords besides Allah, and [also] the Messiah [...] Exalted is He above whatever they associate [shirk] with Him." ({{Quran-range|9|30|31}})<ref>https://islamqa.info/en/67626</ref>, but this is controversial. The words "mushrikeen" and "kaafireen" (infidels) are used interchangeably in this sura.<ref>Verse 9:1 says "mushrikeen" (الْمُشْرِكِينَ); verse 9:2 calls them "kaafireen" (الْكَافِرِينَ). It's the last word of both verses. https://quran.com/9/
</ref> There was also disagreement on whether Q. 9:5 could be applied to non-Arabs who were not People of the Book.

===Hadith===

{{Quote|1={{Bukhari|||26|darussalam}}|2=Narrated Ibn 'Umar: Allah's Apostle said: "I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Apostle, and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save ''their lives'' (دِمَاءَهُمْ) and property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah."}}

The Arabic word دِمَاءَهُمْ (dima'ahum) literally means "their blood" <ref>https://translate.google.com/#ar/en/%D8%AF%D9%90%D9%85%D9%8E%D8%A7%D8%A1%D9%8E%D9%87%D9%8F%D9%85%D9%92</ref>. Forms of the Arabic word for "blood" (دم) are often translated as "life" in English to soften the tone of the original. The literal meaning, though, is that new converts are "protected" from bloodshed.

{{Quote|{{Bukhari|||4557|darussalam}}|Narrated Abu Huraira: The Verse:--"You (true Muslims) are the best of peoples ever raised up for mankind." (3:110) means, the best of peoples for the people, as you bring them with chains on their necks till they embrace Islam.
}}

{{Quote|1={{Bukhari|||392|darussalam}} and {{Bukhari|||393|darussalam}}|2=Narrated Anas bin Malik: Allah's Apostle said, "I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah.' And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally and their reckoning will be with Allah." Narrated Maimun ibn Siyah that he asked Anas bin Malik, "O Abu Hamza! What makes the ''life'' (دَمَ) and property of a person sacred?" He replied, "Whoever says, 'None has the right to be worshipped but Allah', faces our Qibla during the prayers, prays like us and eats our slaughtered animal, then he is a Muslim, and has got the same rights and obligations as other Muslims have."}}

{{Quote|1={{Bukhari|||4357|darussalam}}|2=Narrated Qais: Jarir said "Allah's Apostle said to me, "Won't you relieve me from Dhul-Khalasa?" I replied, "Yes, (I will relieve you)." So I proceeded along with one-hundred and fifty cavalry from Ahmas tribe who were skillful in riding horses. I used not to sit firm over horses, so I informed the Prophet of that, and he stroke my chest with his hand till I saw the marks of his hand over my chest and he said, O Allah! Make him firm and one who guides others and is guided (on the right path).' Since then I have never fallen from a horse. Dhul-l--Khulasa was a house in Yemen belonging to the tribe of Khatham and Bajaila, and in it there were idols which were worshipped, and it was called Al-Ka'ba." Jarir went there, burnt it with fire and dismantled it. When Jarir reached Yemen, there was a man who used to foretell and give good omens by casting arrows of divination. Someone said to him. "The messenger of Allah's Apostle is present here and if he should get hold of you, he would chop off your neck." One day while he was using them (i.e. arrows of divination), Jarir stopped there and said to him, "Break them (i.e. the arrows) and testify that None has the right to be worshipped except Allah, or else I will chop off your neck." So the man broke those arrows and testified that none has the right to be worshipped except Allah. Then Jarir sent a man called Abu Artata from the tribe of Ahmas to the Prophet to convey the good news (of destroying Dhu-l-Khalasa). So when the messenger reached the Prophet, he said, "O Allah's Apostle! By Him Who sent you with the Truth, I did not leave it till it was like a scabby camel." Then the Prophet blessed the horses of Ahmas and their men five times.}}

{{Quote|1={{Muslim||20|reference}}|2=It is narrated on the authority of Abu Huraira that when the Messenger of Allah (may peace be upon him) breathed his last and Abu Bakr was appointed as his successor (Caliph), those amongst the Arabs who wanted to become apostates became apostates. 'Umar b. Khattab said to Abu Bakr: Why would you fight against the people, when the Messenger of Allah declared: I have been directed to fight against people so long as they do not say: There is no god but Allah, and he who professed it was granted full protection of his property and life on my behalf except for a right? His (other) affairs rest with Allah. Upon this Abu Bakr said: By Allah, I would definitely fight against him who severed prayer from Zakat, for it is the obligation upon the rich. By Allah, I would fight against them even to secure the cord (used for hobbling the feet of a camel) which they used to give to the Messenger of Allah (as zakat) but now they have withheld it. Umar b. Khattab remarked: By Allah, I found nothing but the fact that Allah had opened the heart of Abu Bakr for (perceiving the justification of) fighting (against those who refused to pay Zakat) and I fully recognized that the (stand of Abu Bakr) was right.}}

{{Quote|1={{Muslim||21a|reference}}|2=It is reported on the authority of Abu Huraira that the Messenger of Allah said: I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.}}

{{Quote|1={{Muslim||21b|reference}}|2=It is reported on the authority of Abu Huraira that he heard the Messenger of Allah say: I have been commanded to fight against people, till they testify to the fact that there is no god but Allah, and believe in me (that) I am the messenger (from the Lord) and in all that I have brought. And when they do it, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah.}}

{{Quote|1={{Muslim||21c|reference}}|2=It is narrated on the authority of Jabir that the Messenger of Allah said: I have been commanded that I should fight against people till they declare that there is no god but Allah, and when they profess it that there is no god but Allah, their blood and riches are guaranteed protection on my behalf except where it is justified by law, and their affairs rest with Allah, and then he (the Holy Prophet) recited (this verse of the Holy Qur'an):" Thou art not over them a warden" (lxxxviii, 22).}}

{{Quote|1={{Muslim||22|reference}}|2=It has been narrated on the authority of Abdullah b. 'Umar that the Messenger of Allah said: I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah, and they establish prayer, and pay Zakat and if they do it, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah.}}

{{Quote|1={{Muslim||23a|reference}}|2=It Is narrated on the authority of Abu Malik: I heard the Messenger of Allah (may peace be upon him) say: He who professed that there is no god but Allah and made a denial of everything which the people worship beside Allah, his property and blood became inviolable, an their affairs rest with Allah.}}

{{Quote|1={{Muslim||23b|reference}}|2=Abu Malik narrated on the authority of his father that he heard the Apostle (may peace be upon him) say: He who held belief in the unity of Allah, and then narrated what has been stated above.}}

{{Quote|[[w:Ahmad ibn Hanbal|Imam Ahmad]], 4869. Classified as Sahih by al-Albaani in Saheeh al-Jaami’, 2831. Archived at [https://web-beta.archive.org/web/20160810221616/https://islamqa.info/en/43087].|The Prophet (peace and blessings of Allaah be upon him) said: “I have been sent just before the Hour with the sword, so that Allah will be worshipped alone with no partner or associate, and my provision has been placed in the shade of my spear, and humiliation has been decreed for those who go against my command.”}}

===Sira===

{{Quote|1={{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=547}} {{citation|title=سيرة ابن هشام ت طه عبد الرؤوف سعد|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/7450|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=403}}|2=[Abu Sufyan] stayed the night with me [the narrator] and I took him in to see the apostle early in the morning and when he saw him he said, "Isn't it time that you should recognize that there is no God but Allah?"

He answered, "You are dearer to me than father and mother. How great is your clemence, honour, and kindness! By God, I thought that had there been another God with God he would have continued to help me."

He said: "Woe to you, Abu Sufyan, isn't it time that you recognize that I am God's apostle?"

He answered, "As to that I still have some doubt."

I said to him, "Submit and testify that there is no God but Allah and that Muhammad is the apostle of God before you lose your head," and he did so.}}

==Forced Submission or Expulsion==

===Qur'an===

{{Quote|1={{Quran|9|29}}|2=''Fight'' (قَٰتِلُوا۟) those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.}}

The word قَٰتِلُوا۟ (''qaatiloo''), translated as "fight", is derived from the root ق-ت-ل (q-t-l). The basic [[The Meaning of Qatal|meaning of this root]] is "fight to kill" <ref>https://en.wiktionary.org/wiki/%D9%82_%D8%AA_%D9%84</ref>. Nouns like "murder" (قتل) and "murderer" (قاتل) are also derived from this root. The word qaatiloo is an imperative verb <ref>http://corpus.quran.com/wordmorphology.jsp?location=(9:29:1)</ref>, which commands to murder people [until they are giving money to the Muslims].

===Hadith===

{{Quote|1={{Muslim||1731a|reference}}|2=It has been reported from Sulaiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated. When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.}}

{{Quote|1={{Muslim||1767a|reference}}|2=It has been narrated by 'Umar b. al-Khattib that he heard the Messenger of Allah (may peace be upon him) say: I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim.}}

{{Quote|1={{Muslim||2405|reference}}|2=Suhail reported on the authority of Abu Huraira that Allah's Messenger (may peace be upon him) said on the Day of Khaibar: I shall certainly give this standard in the hand of one who loves Allah and his Messenger and Allah will grant victory at his hand. Umar b. Khattab said: Never did I cherish for leadership but on that day. I came before him with the hope that I may be called for this, but Allah's Messenger (may peace be upon him) called 'Ali b. Abu Talib and he conferred (this honour) upon him and said: Proceed on and do not look about until Allah grants you victory, and 'Ali went a bit and then halted and did not look about and then said in a loud voice: Allah's Messenger, on what issue should I fight with the people? Thereupon he (the Prophet) said: Fight with them until they bear testimony to the fact that there is no god but Allah and Muhammad is his Messenger, and when they do that then their blood and their riches are inviolable from your hands but what is justified by law and their reckoning is with Allah.}}

{{Quote|1={{Muslim||2406|reference}}|2=Sahl b. Sa'd reported that Allah's Messenger (may peace be upon him) said on the Day of Khaibar: I would certainly give this standard to a person at whose hand Allah would grant victory and who loves Allah and His Messenger and Allah and His Messenger love him also. The people spent the night thinking as to whom it would be given. When it was morning the people hastened to Allah's Messenger (may peace be upon him) all of them hoping that that would be given to him. He (the Holy Prophet) said: Where is 'Ali b. Abu Talib? They said: Allah's Messenger, his eyes are sore. He then sent for him and he was brought and Allah's Messenger (may peace be upon him) applied saliva to his eyes and invoked blessings and he was all right, as if he had no ailment at all, and coraferred upon him the standard. 'Ali said: Allah's Messenger, I will fight them until they are like us. Thereupon he (the Holy Prophet) said: Advance cautiously until you reach their open places, thereafter invite them to Islam and inform them what is obligatory for them from the rights of Allah, for, by Allah, if Allah guides aright even one person through you that is better for you than to possess the most valuable of the camels.}}

{{Quote|1={{Bukhari|||2338|darussalam}}|2=`Umar expelled the Jews and the Christians from Hijaz. When Allah's Messenger (ﷺ) had conquered Khaibar, he wanted to expel the Jews from it as its land became the property of Allah, His Apostle, and the Muslims. Allah's Messenger (ﷺ) intended to expel the Jews but they requested him to let them stay there on the condition that they would do the labor and get half of the fruits. Allah's Messenger (ﷺ) told them, "We will let you stay on thus condition, as long as we wish." So, they (i.e. Jews) kept on living there until `Umar forced them to go towards Taima' and Ariha'.
}}

===Scholars===

According to [http://www.mideastweb.org/Middle-East-Encyclopedia/abul-ala-maududi.htm Maududi], [[jihad]] should be waged against Jews and Christians because they are guilty of committing [[shirk]], their beliefs about the Day of Judgment are not Islamic, and they do not follow the laws of [[Islam]] revealed to [[Muhammad]].<ref>Sayyid Abul Ala Maududi - [http://www.englishtafsir.com/Quran/9/index.html#sdfootnote27sym (Quran 9:29, Footnotes 26 & 27)] - Tafhim al-Qur'an </ref>

{{Quote|1=[http://www.englishtafsir.com/Quran/9/index.html#sdfootnote29sym (Quran 9:29, Footnote 28)] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=This is the aim of Jihad with the Jews and the Christians and it is not to force them to become Muslims and adopt the `Islamic Way of Life.' They should be forced to pay Jizyah in order to put an end to their independence and supremacy so that they should not remain rulers and sovereigns in the land. These powers should be wrested from them by the followers of the true Faith, who should assume the sovereignty and lead others towards the Right Way, while they should become their subjects and pay jizyah. jizyah is paid by those non-Muslims who live as Zimmis (proteges) in an Islamic State, in exchange for the security and protection granted to them by it. This is also symbolical of the fact that they themselves agree to live in it as its subjects. This is the significance of "..... they Pay jizyah with their own hands," that is, "with full consent so that they willingly become the subjects of the Believers, who perform the duty of the vicegerents of Allah on the earth. "
At first this Command applied only to the Jews and the Christians. Then the Holy Prophet himself extended it to the Zoroastrians also. After his death, his Companions unanimously applied this rule to all the non-Muslim nations outside Arabia.
This is jizyah " of which the Muslims have been feeling apologetic during the last two centuries of their degeneration and there are still some people who continue to apologize for it. But the Way of Allah is straight and clear and does not stand in need of any apology to the rebels against Allah. Instead of offering apologies on behalf of Islam for the measure that guarantees security of life, property and faith to those who choose to live under its protection, the Muslims should feel proud of such a humane law as that of jizyah. For it is obvious that the maximum freedom that can be allowed to those who do not adopt the Way of Allah but choose to tread the ways of error is that they should be tolerated to lead the life they like. That is why the Islamic State offers them protection, if they agree to live as its Zimmis by paying jizyah, but it cannot allow that they should remain supreme rulers in any place and establish wrong ways and impose them on others. As this state of things inevitably produces chaos and disorder, it is the duty of the true Muslims to exert their utmost to bring to an end their wicked rule and bring them under a righteous order.
As regards the question, "What do the non-Muslims get in return for Jizyah " it may suffice to say that it is the price of the freedom which the Islamic State allows them in following their erroneous ways, while living in the jurisdiction of Islam and enjoying its protection. The money thus collected is spent in maintaining the righteous administration that gives them the freedom and protects their rights. This also serves as a yearly reminder to them that they have been deprived of the honor of paying Zakat in the Way of Allah, and forced to pay jizyah instead as a price of following the ways of error.}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20958 Idolators are no longer allowed into Al-Masjid Al-Haram] Tafsir Ibn Kathir|2=Allah commands His believing servants, who are pure in religion and person, to expel the idolators who are filthy in the religious sense, from Al-Masjid Al-Haram. After the revelation of this Ayah, idolators were no longer allowed to go near the Masjid. This Ayah was revealed in the ninth year of Hijrah. The Messenger of Allah sent `Ali in the company of Abu Bakr that year to publicize to the idolators that no Mushrik will be allowed to perform Hajj after that year, nor a naked person allowed to perform Tawaf around the House. Allah completed this decree, made it a legislative ruling, as well as, a fact of reality.}}

==The "No Compulsion" Verse==
{{main|Let There be no Compulsion in Religion}}

Note that according to some scholars in the classical period, this verse was [[List of Abrogations in the Qur'an|abrogated]] by {{Quran|9|5}}. See the main article for the history of interpretation of this verse. Exegetes disagreed as to how it should be reconciled with Q. 9:29.

===Qur'an===

{{Quote|1={{Quran|2|256}}|2=Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.}}

===Hadith===

{{quote|{{Abu Dawud||2682|darussalam}}|Narrated Abdullah ibn Abbas 

When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."}}

===Scholars===

{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=6832 No Compulsion in Religion] Tafsir Ibn Kathir|2=Allah said, (There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.''

It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said [that before Islam], "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated [from Al-Madinah], some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed,

(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)''

Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man,

("Embrace Islam.'' The man said, "I dislike it.'' The Prophet said, "Even if you dislike it.'')

First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'}}

Ibn Kathir in the version of his tafsir abridged by Sheikh Muhammad Nasib Ar-Rafa‘i, has [{{Reference archive|1=http://www.answering-islam.org/Responses/Menj/taqiyyah.htm|2=2011-11-25}} this] to say (note that this portion has not been translated by Safiur Rahman Mubarakpuri who is responsible for the ''abridged'' version of Tafsir Ibn Kathir widely available on the internet):

{{Quote|Tafsir of Ibn Kathir, Al-Firdous Ltd., London, 1999: First Edition, Part 3, pp. 37-38|Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. '''But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion.''' In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.<ref>Tafsir of Ibn Kathir, Surah Al-Baqarah, ayat 253 to 286, Surah Al-Imran, ayat 1 to 92, abridged by Sheikh Muhammad Nasib Ar-Rafa‘i [Al-Firdous Ltd., London, 1999: First Edition], Part 3, pp. 37-38</ref>}}

{{Quote|[http://www.amazon.com/Quran-Its-Interpreters-Mahmoud-Ayoub/dp/0791465225 The Qur’an and it Interpreters] Mahmoud M. Ayoub, SUNY Press, 1984, Volume I, pp. 253-254|Mujahid said, "This was before the Apostle of God was commanded to fight against the People of the Book. God’s saying, ‘There is no compulsion in religion’ was abrogated and he was commanded to fight against the People of the Book in Surat Bara‘ah" (Q. 9:29). (Wahidi, pp. 77-78) … According to other traditions, the verse was revealed in reference to the People of the Book, who should not be compelled to enter Islam so long as they pay jizyah (poll tax). The verse is, therefore, not abrogated. Tabari relates on the authority of Qatadah, "Arab society was compelled to enter Islam because they were an unlettered community [ummah ummiyah], having no book which they knew. Thus nothing other than Islam was accepted from them. The people of the Book are not to be compelled to enter Islam if they submit to paying the jizyah or kharaj [land tax]." The same view is related on the authority of al-Dahhak, Mujahid, and Ibn ‘Abbas (Tabari, V. pp. 413-414). Tabari agrees with this view and asserts that the verse applies to the people of the two Books (Jews and Christians) and the Zoroastrians (Majus)… Qurtubi relates yet another view which asserts, "It was in reference to captives who, if they are of the People of the Book, are not to be compelled if they are adults; but if they are Zoroastrians or idolators, be they old or young, they shall be forced to accept Islam. This is because their master could not benefit from them if they were idolators." Qurtubi adds, "Do you not see that animals slaughtered by them would be unlawful to eat and their women could be married [to Muslims]? They practise the eating of carrion and other such unclean things. Thus their master would find them unclean and therefore it would be difficult to benefit from them as his slaves. Hence, it becomes lawfull for him to compel them" (Qurtubi, II, p. 280; see also Shawkani, I, p. 275).}}

{{Quote|1=[http://altafsir.com/asbabalnuzol.asp?soraname=2&ayah=256&search=yes&img=a&languageid=2 The reasons for the descent of the verse number (256) of Sura (The Cow)] Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou|2=Al-Suddi said: “This verse was revealed about a man from the Helpers called Abu'l-Husayn. This man had two sons. It happened that some traders from Syria came to Medina to sell oil. When the traders were about to leave Medina, the two sons of Abu'l-Husayn called them to embrace Christianity. These traders converted to Christianity and then left Medina. Abu'l-Husayn informed the Messenger of Allah, Allah bless him and give him peace, of what had happened. He asked him to summon his two sons. But then Allah, exalted is He, revealed (There is no compulsion in religion…). The Messenger of Allah, Allah bless him and give him peace, said: 'May Allah banish both of them. They are the first to disbelieve'. This was before the Messenger of Allah, Allah bless him and give him peace, was commanded to fight the people of the Book. But then Allah's saying (There is no compulsion in religion…) was abrogated and the Prophet was commanded to fight the people of the Book in Surah Repentance”.}}

{{Quote|[http://www.answering-islam.org/Responses/Menj/taqiyyah.htm An-Nasikh wal-Mansukh] Al-Nahas, p. 80|the scholars differed concerning Q. 2:256. Some said: 'It has been abrogated [cancelled] for the Prophet compelled the Arabs to embrace Islam and fought them and did not accept any alternative but their surrender to Islam. The abrogating verse is Q. 9:73 'O Prophet, struggle with the unbelievers and hypocrites, and be thou harsh with them.' Mohammad asked Allah the permission to fight them and it was granted. Other scholars said Q. 2:256 has not been abrogated, but it had a special application. It was revealed concerning the people of the Book [the Jews and the Christians]; they can not be compelled to embrace Islam if they pay the Jizia (that is head tax on free non-Muslims under Muslim rule). It is only the idol worshippers who are compelled to embrace Islam and upon them Q. 9:73 applies. This is the opinion of Ibn 'Abbas which is the best opinion due to the authenticity of its chain of authority.}}

{{Quote|[http://jarirbooksusa.com/2581.html Mabaheth Fi 'Ulum al-Qur'an] Sobhy as-Saleh, Dar al-'Ilm Lel-Malayeen, Beirut, 1983, p. 269|[Referring to 2:256 and 9:73] The command to fight the infidels was delayed until the Muslims become strong, but when they were weak they were commanded to endure and be patient.}}

{{Quote|[http://islamqa.com/en/ref/34770 There is no compulsion to accept Islam] Islam Q&A, Fatwa No.34770|Praise be to Allaah.

The scholars explained that these two verses [ {{Quran|10|99}} and {{Quran|2|256}}], and other similar verses, have to do with those from whom the jizyah may be taken, such as Jews, Christians and Magians (Zoroastrians). They are not to be forced, rather they are to be given the choice between becoming Muslim or paying the jizyah.

Other scholars said that this applied in the beginning, but was subsequently abrogated by Allaah’s command to fight and wage jihad. So whoever refuses to enter Islam should be fought when the Muslims are able to fight, until they either enter Islam or pay the jizyah if they are among the people who may pay jizyah. The kuffaar should be compelled to enter Islam if they are not people from whom the jizyah may be taken, because that will lead to their happiness and salvation in this world and in the Hereafter. Obliging a person to adhere to the truth in which is guidance and happiness is better for him than falsehood. Just as a person may be forced to do the duty that he owes to other people even if that is by means of imprisonment or beating, so forcing the kaafirs to believe in Allaah alone and enter into the religion of Islam is more important and more essential, because this will lead to their happiness in this world and in the Hereafter. This applies unless they are People of the Book, i.e., Jews and Christians, or Magians, because Islam says that these three groups may be given the choice: they may enter Islam or they may pay the jizyah and feel themselves subdued.

Some of the scholars are of the view that others may also be given the choice between Islam and jizyah, but the most correct view is that no others should be given this choice, rather these three groups are the only ones who may be given the choice, because the Prophet (peace and blessings of Allaah be upon him) fought the kuffaar in the Arabian Peninsula and he only accepted their becoming Muslim. And Allaah says (interpretation of the meaning): ''[Quotes {{Quran|9|5}}]''

He did not say, “if they pay the jizyah”. The Jews, Christians and Magians are to be asked to enter Islam; if they refuse then they should be asked to pay the jizyah. If they refuse to pay the jizyah then the Muslims must fight them if they are able to do so. Allaah says (interpretation of the meaning): ''[Quotes {{Quran|9|29}}]''

And it was proven that the Prophet (peace and blessings of Allaah be upon him) accepted the jizyah from the Magians, but it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) accepted the jizyah from anyone except the three groups mentioned above.

The basic principle concerning that is the words of Allaah (interpretation of the meaning): ''[Quotes {{Quran|8|39}}, and {{Quran|9|5}}]''

This verse is known as Ayat al-Sayf (the verse of the sword).

These and similar verses abrogate the verses which say that there is no compulsion to become Muslim.

And Allaah is the Source of strength.

Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/219}}

{{Quote|1=[http://www.youtube.com/watch?v=5b-Pjo9XgGw&feature=player_embedded Ahadith an-nihaya] Shaykh Muhammad Hassan on the Egyptian satellite station al-Nas|2='''The Messenger of Allah (PBUH) said: “It is not permissible (to shed) the blood of a Muslim who witnesses that there is no god but Allah and that I am the Messenger of Allah, except for one of the following three conditions''': (First), the life for the life…” This means the killer is killed. But you are not the one who kills him, and neither am I the one who kills him. But the competent legal authority is the one who is responsible for this. Otherwise, Muslim society would descend into chaos, with everyone killing whomever he wanted whenever he wanted. No—blood is sacred; blood is sacred. “It is not permissible (to shed) the blood of a Muslim who witnesses that there is no god but Allah and that I am the Messenger of Allah, except under three conditions: (First), the life for the life…” The Almighty said: “In the law of equality there is (saving of) life to you, o ye men of understanding” (Qur’an 2:179). “In the law of equality there is (saving of) life to you, o ye men of understanding.” “The life for the life”—the killer is killed. The punishment of Almighty Allah is carried out upon him.

“(Second), the married person who commits adultery”—I will return to him (later) Allah-willing, in another of the signs.

“(Third), the one who abandons his religion, and separates himself from the community.” The hadith is in both of the Sahihs (i.e. Bukhari and Muslim). “The one who abandons his religion, and separates himself from the community.” '''Islam does not compel anyone to enter it. This (concept) needs to be firmly established. Islam does not compel anyone to enter it. No. There is no compulsion in religion. But rather we preach (Islam) in truth, mercy, propriety, and humility. Whoever says after the preaching—whoever says after (receiving) the preaching and the call (to Islam), “No, I will not enter this religion.” We say to him, “There is no compulsion in religion.”''' Truth stands out clear from error. We recite the saying of Almighty Allah, “Let him who will believe, and let him who will disbelieve” (Qur’an 18:29). We recite the saying of Allah Almighty, “You have your religion and I have my religion” (Qur’an 109:6). Beautiful. This is after the preaching and the call (to Islam).

'''But if he enters Islam of his own free will and choice, he does not have the right to leave the religion of Allah whenever he wants, to shake the foundations of Muslim society. No, he does not have the right. Absolutely not. But he does have the right, after having (Islam) preached to him, to say, “I will enter” or “I will not enter this religion.” But to enter it just to leave it whenever he wants? No. This is something which is unacceptable in the religion of Almighty Allah.''' Show me a constitution anywhere on earth which grants this for its citizens. But rather whoever comes out against the constitution of any nation is accused of treason. Everyone familiar with treason knows that the penalty is death. So what do you think about the one who betrays the religion of Allah Almighty, the one who betrays Allah and His Messenger? “O ye who believe! Do not betray Allah and His Messenger, nor knowingly betray your trusts” (Qur’an 8:27).}}

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=168 Tafsir Al-Qurtubi: Classical Commentary of the Holy Qur'an V.1] Translated by Aisha Bewley,Dar Al-Taqwa Ltd., 2003, pp. 659-661|2=Scholars disagree and hold various positions regarding the legal status and meaning of this ayat.

• It is said that '''it is abrogated because the Prophet forced the Arabs to adopt the din of Islam and fought them and was only pleased with Islam for them'''. Sulayman ibn Musa took the view, saying, "It is abrogated by ‘O Prophet! Do jihad against the unbelievers and the hypocrites.’ (9:73)" That is related from Ibn Mas‘ud and many commentators.

• It is not abrogated and was sent down about the people of the Book in particular and means that '''they are not forced to adopt Islam when they pay jizya. Those who are forced are the idolaters'''. Only Islam is accepted from them, and they are the ones about whom ‘O Prophet! Do Jihad against the unbelievers and the hypocrites.’ (9:73) was revealed. This is the position of ash-Sha‘bi, Qatada, al-Hasan and ad-Dahhak. The evidence for this position is related by Zayd ibn Aslam from his father, "I heard ‘Umar in al-Khattab say to an old Christian woman, ‘Become Muslim, old woman, become Muslim. Allah sent Muhammad with the Truth.’ She replied, ‘I am an old woman and close to death.’ ‘Umar said, ‘O Allah, witness!’ and he recited, ‘There is no compulsion where the din is concerned.’"

• Abu Dawud reported from Ibn ‘Abbas that this was revealed about the Ansar. There was a woman, all of whose children had died. She made a vow that if she had a child who lived she would become a Jew. When the Banu’n-Nadir were exiled, among them were many of the children of the Ansar. They said, "We will not leave our sons!" Then Allah revealed this. One variant has, "We did what we did and we think that their din is better than what we have." When Allah brought Islam, they denied it and this was revealed. Whoever wished remained with them and whoever wished, entered Islam. This is the position of Sa‘id ibn Jubayr, ash-Sha‘bi and Mujahid, but he added that the reason that they were with the Banu’n-Nadir was through suckling. An-Nahhas said, "The position of Ibn ‘Abbas regarding this ayat is the best position since its isnad is sound."

• As-Suddi said that the ayat was revealed about a man of the Ansar called Abu Husayn who had two sons. Some merchants came from Syria to Madina with oil and when they wanted to leave, his sons went to them. They invited the two sons to become Christians and they did so and went back with them to Syria. Their father went to the Messenger of Allah to complain about this and asked the Messenger of Allah to send someone to bring them back. Then, "There is no compulsion where the din is concerned" was revealed. He had not been commanded to fight the People of the Book. He said, "Allah has put them far. They are the first to disbelieve." Abu’l-Husayn felt annoyed that the Prophet did not send someone after them. Then Allah revealed, "No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them" (4:65). '''Then "No compulsion" was abrogated and he was commanded to fight the People of the Book in Surat at-Tawba'''. The sound view for the reason behind the words, "No, by your Lord, they are not believers …" is the hadith of az-Zubayr with his Christian neighbour about water as will be dealt with in Surat at-Tawba, Allah willing.

• It is said that it means "do not call those who have submitted through the sword compelled and forced".

• It is said that it was related about the captives who were People of the Book. They are not compelled when they are adults. '''If they are Magians, young or old, or idolaters, they are compelled to adopt Islam because their captivity does not help them when they are idolaters'''. Do you not see that their sacrifices are not eaten nor their women married. That is what Ibn al-Qasim reported from Malik. Ashhab said that children are considered to have the din of those who captured them. If they refuse that, they are compelled to become Muslim.''' Children have no din and that is why they are compelled to enter Islam so that they do not go to a false din'''. '''When other types of unbelievers pay the jizya, they are forced to become Muslim''', whether they are Arabs or non-Arabs, Quraysh or otherwise. This will be dealt with in Surat at-Tawba.}}

==See Also==

{{Hub4|Jihad (Primary Sources)|Jihad (Primary Sources)}}

==References==
{{reflist}}

[[Category:QHS]]
[[Category:Dhimma]]
[[Category:Shariah (Islamic Law)]]
[[Category:Jihad]]
[[Category:Kafir (infidel)]]
[[Category:Fiqh (legal theory)]]
[[Category:Human rights]]

Qur'an, Hadith and Scholars:Fasaad(Corruption)

2026-05-16T16:11:19Z

Asmith: updating score

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Fasaad (فساد) in Arabic means corruption or degeneration. It is often translated as "mischief" or "ruin" in Islamic scriptures and is used to designate the evil deeds of both men and supernatural entities. A general characteristic of fasād is the inversion of divine order in the world.<ref>''afsada'' - Nicolai Sinai, "Key Terms of the Quran", Princeton University Press, pp. 552-7, 2017</ref>

==Quran==
===Quranic scope of fasād===

====Disputing Islam====

{{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, '''Allah hath full knowledge of those who do mischief.'''}}{{Quote|{{Quran|27|13-14}}|But when Our Signs came to them, that should have opened their eyes, they said: "This is sorcery manifest!"

And they rejected those Signs in iniquity and arrogance, though their souls were convinced thereof: '''so see what was the end of those who acted corruptly!'''}}

====Rejecting Allah====

{{Quote|{{Quran|7|103}}|Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief.}}

====Disbelievers who divert from the way of Allah cause corruption====
{{Quote|{{Quran|16|88}}|Those who disbelieved and averted [others] from the way of Allah - We will increase them in punishment over [their] punishment for what corruption they were causing.}}

====Kings ruining and humbling conquered cities====
{{Quote|{{Quran|27|34}}|She said, "Indeed kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do.}}

====Multiple gods would have ruined heaven and earth====
{{Quote|{{Quran|21|22}}|Had there been within the heavens and earth gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.}}

====Allah saves earth from ruin by having one people defeat another====
{{Quote|{{Quran|2|251}}|So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.}}

====Mankind were bound to cause corruption and shed blood====
{{Quote|{{Quran|2|30}}|And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."}}

====Linked to dishonest weighing====
{{Quote|{{Quran|7|85}}|And to [the people of] Madyan [We sent] their brother Shu'ayb. He said, "O my people, worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you, if you should be believers.}}

====Linked to theft====
{{Quote|{{Quran|12|73}}|They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."}}

====Refusing command to fight====
{{Quote|{{Quran|47|22}}|So would you perhaps, if you turned away, cause corruption on earth and sever your [ties of] relationship?}}

===Punishment for corruption on Earth is death, crucifixion, or double amputation===

Based on a narration (see Tafsir al-Jalalayn below) about the circumstance of revelation for the following verses, the crime deserving of such punishments was considered to be highway robbery (haribah) in Islamic legal thought.

{{quote | {{Quran|5|32}} |
32. For this reason did We prescribe to the children of Israel that whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though he slew all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments, but even after that many of them certainly act extravagantly in the land.

33. The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement, }}

==Hadith==
{{quote | {{Abu Dawud||2515|darussalam}} | Narrated Mu'adh ibn Jabal:

The Prophet (peace be upon him) said: Fighting is of two kinds: The one who seeks Allah's favour, obeys the leader, gives the property he values, treats his associates gently and avoids doing mischief, will have the reward for all the time whether he is asleep or awake; but the one who fights in a boasting spirit, for the sake of display and to gain a reputation, who disobeys the leader and does mischief in the earth will not return credit or without blame. }}

{{quote |https://sunnah.com/bukhari:7112| Narrated Abu Al-Minhal:

When Ibn Ziyad and Marwan were in Sham and Ibn Az-Zubair took over the authority in Mecca and Qurra' (the Kharijites) revolted in Basra, I went out with my father to Abu Barza Al-Aslami till we entered upon him in his house while he was sitting in the shade of a room built of cane. So we sat with him and my father started talking to him saying, "O Abu Barza! Don't you see in what dilemma the people has fallen?" The first thing heard him saying "I seek reward from Allah for myself because of being angry and scornful at the Quraish tribe. O you Arabs! You know very well that you were in misery and were few in number and misguided, and that Allah has brought you out of all that with Islam and with Muhammad till He brought you to this state (of prosperity and happiness) which you see now; and it is this worldly wealth and pleasures which has caused mischief to appear among you. The one who is in Sham (i.e., Marwan), by Allah, is not fighting except for the sake of worldly gain: and those who are among you, by Allah, are not fighting except for the sake of worldly gain; and that one who is in Mecca (i.e., Ibn Az-Zubair) by Allah, is not fighting except for the sake of worldly gain." }}

{{quote | {{Abu Dawud||4370|darussalam}} | Narrated AbuzZinad:

When the Apostle of Allah (peace be upon him) cut off (the hands and feet of) those who had stolen his camels and he had their eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, the Exalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strive with might and main for mischief through the land is execution or crucifixion." }}

{{quote | {{Abu Dawud||4372|darussalam}} | Narrated Abdullah ibn Abbas:

The verse "The punishment of those who wage war against Allah and His Apostle, and strive with might and main for mischief through the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side or exile from the land...most merciful" was revealed about polytheists. If any of them repents before they are arrested, it does not prevent from inflicting on him the prescribed punishment which he deserves. }}

==Scholars==

{{quote |1=[https://quranx.com/Tafsir/Kathir/2.11 The Meaning of Mischief] Tafsir Ibn Kathir on Surah al-Baqarah 2:11| 2=

In his Tafsir, As-Suddi said that Ibn `Abbas and Ibn Mas`ud commented,

﴿وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ ﴾

(And when it is said to them: "Do not make mischief on the earth,'' they say: "We are only peacemakers.'') "They are the hypocrites. As for,

﴿لاَ تُفْسِدُواْ فِى الأَرْضِ﴾

("Do not make mischief on the earth''), that is disbelief and acts of disobedience.'' Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement,

﴿وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِى الأَرْضِ﴾

(And when it is said to them: "Do not make mischief on the earth,''), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah).'' Ar-Rabi` bin Anas and Qatadah said similarly.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=33&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:33]|2=The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness and the Prophet s gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels Truly the only requital of those who fight against God and His Messenger by fighting against Muslims and hasten about the earth to do corruption there by waylaying is that they shall be slaughtered or crucified or have their hands and feet cut off on opposite sides that is their right hands and left feet or be banished from the land the aw ‘or’ is used to indicate the separate application of each of the cases listed; thus death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off of limbs on opposite sides is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his al-Shāfi‘ī’s two opinions is that crucifixion should be for three days after the death of the killer or it is also said shortly before he is killed; with banishment are included similar punishments such as imprisonment and the like. That mentioned requital is a degradation a humiliation for them in this world; and in the Hereafter theirs will be a great chastisement namely the chastisement of the Fire.}}

=References=
{{reflist}}

[[Category:QHS]]

Qur'an, Hadith and Scholars:Cosmology

2026-05-15T22:52:50Z

Asmith: updated score

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No complete picture of Islamic cosmogony is given in the Qur'an, however, from what details are offered it does appear that the writer(s) of the Qur'an envisioned the earth as flat (see [[Islamic Views on the Shape of the Earth]]). The Qur'an also paints the picture of the universe in which both the sun and the moon revolve around the earth (see [[Geocentrism and the Quran]]), above which are seven heavens, the lowest adorned with the stars; the hadith add to the picture the detail that when not visible they prostrate themselves to Allah. On top of this, the [[Tafsir|mufasirrun]] add to the picture [[The Islamic Whale]], the mythological giant whale upon which the earth as a whole rests. All of the Islamic scriptures fail to evince the now apparent knowledge of the actual vastness of the universe vis-a-vis the earth.

{{Main|Cosmology of the Quran}}

==Qur'an==
{{Quote|{{Quran|71|15}}|
See ye not how Allah has created the seven heavens one above another}}

{{Quote|{{Quran|37|6}}| Surely We have adorned the nearest heaven with an adornment, the stars}}

{{Quote|{{Quran|65|12}}|Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge..}}

{{Quote|{{Quran|2|258}}|Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.}}

{{Quote|{{Quran|6|77}}|When he saw the moon rising in splendour, he said: "This is my Lord." But when the moon set, He said: "unless my Lord guide me, I shall surely be among those who go astray."}}

{{Quote|{{Quran|6|78}}|When he saw the sun rising in splendour, he said: "This is my Lord; this is the greatest (of all)." But when the sun set, he said: "O my people! I am indeed free from your (guilt) of giving partners to Allah.}}

{{Quote|{{Quran|6|96}}|He it is that cleaveth the day-break (from the dark): He makes the night for rest and tranquillity, and the sun and moon for the reckoning (of time): Such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient.}}

{{Quote|{{Quran|13|2}}|Allah is He Who raised the heavens without any pillars that ye can see; is firmly established on the throne (of authority); He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed. He doth regulate all affairs, explaining the signs in detail, that ye may believe with certainty in the meeting with your Lord.}}

{{Quote|{{Quran|14|33}}|And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath he (also) made subject to you.}}

{{Quote|{{Quran|16|12}}|He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: verily in this are Signs for men who are wise.}}

{{Quote|{{Quran|17|78}}|Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.}}

{{Quote|{{Quran|10|5}}|It is He Who made the sun to be a shining glory and the moon to be a light (of beauty), and measured out stages for her; that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain His Signs in detail, for those who understand.}}

{{Quote|{{Quran|20|130}}|Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy.}}

{{Quote|{{Quran|21|33}}|It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.}}

{{Quote|{{Quran|21|22}}|If there were therein gods beside Allah, then verily both (the heavens and the earth) had been disordered. Glorified be Allah, the Lord of the Throne, from all that they ascribe (unto Him).}}

{{Quote|{{Quran|31|29}}|Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?}}

{{Quote|{{Quran|35|13}}|He merges Night into Day, and he merges Day into Night, and he has subjected the sun and the moon (to his Law): each one runs its course for a term appointed. Such is Allah your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power.}}

{{Quote|{{cite quran|36|36|end=39|style=ref}}|Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge. And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk.}}

{{Quote|{{Quran|39|5}}|He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again?}}

{{Quote|{{Quran|41|37}}|Among His Signs are the Night and the Day, and the Sun and the Moon. Do not prostrate to the sun and the moon, but prostrate to Allah, Who created them, if it is Him ye wish to serve.}}

{{Quote|{{Quran|55|5}}|The sun and the moon follow courses (exactly) computed;}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|||3199|darussalam}}| Narrated Abu Dhar:
The Prophet asked me at sunset, "Do you know where the sun goes (at the time of sunset)?" I replied, "Allah and His Apostle know better." He said, "It goes (i.e. travels) till it prostrates Itself underneath the Throne and takes the permission to rise again, and it is permitted and then (a time will come when) it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to go on its course but it will not be permitted, but it will be ordered to return whence it has come and so it will rise in the west. }}

{{Quote|{{Bukhari|||7424|darussalam}}|Narrated Abu Dharr: I entered the mosque while Allah's Apostle was sitting there. When the sun had set, the Prophet said, "O Abu Dharr! Do you know where this (sun) goes?" I said, "Allah and His Apostle know best." He said, "It goes and asks permission to prostrate, and it is allowed, and (one day) it, as if being ordered to return whence it came, then it will rise from the west." Then the Prophet recited, "That: ‘And the sun runs on its fixed course (for a term decreed),"}}

{{Quote|{{Bukhari|||1048|darussalam}}| Narrated Abu Bakra: Allah's Apostle said: "The sun and the moon are two signs amongst the signs of Allah and they do not eclipse because of the death of someone but Allah frightens His devotees with them." }}

{{Quote|{{Bukhari|||3258|darussalam}}|Narrated Abu Dhar: While the Prophet was on a journey, he said (regarding the performance of the Zuhr prayer), "Wait till it (i.e. the weather) gets cooler." He said the same again till the shade of the hillocks extended. Then he said, "Delay the (Zuhr) Prayer till it gets cooler, for the severity of heat is from the increase in heat of Hell (fire)."}}

===Sahih Muslim===

{{Quote|{{Muslim||159a|reference}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: Do you know where the sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues emerging out from its rising place and then glides till it reaches its place of rest under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and emerge out from the place of your setting, and it will rise from the place of its setting. The Messenger of Allah (may peace be upon him) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.}}

===Abu Dawud===

{{Quote|{{Abu Dawud||4723|darussalam}}|
Narrated Al-Abbas ibn AbdulMuttalib:
I was sitting in al-Batha with a company among whom the Apostle of Allah (peace be upon him) was sitting, when a cloud passed above them.

The Apostle of Allah (peace be upon him) looked at it and said: What do you call this? They said: Sahab.

He said: And muzn? They said: And muzn. He said: And anan? They said: And anan. AbuDawud said: I am not quite confident about the word anan. He asked: Do you know the distance between Heaven and Earth? They replied: We do not know. He then said: The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance (going on till he counted seven heavens). Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then Allah, the Blessed and the Exalted, is above that }}

{{Quote|{{Abu Dawud||4727|darussalam}}|Jabir b. ‘Abd Allah reported the Prophet as saying: I have been permitted to tell about one of Allah’s angels who bears the throne that the distance between the lobe of his ear and his shoulder is a journey of seven hundred years.}}

===Al Tirmidhi===

{{Quote|{{cite web|url=http://sunnah.com/urn/680080 |title= Jami` at-Tirmidhi Vol. 6, Book 44, Hadith 3298 |publisher= |author= |date= |archiveurl= |deadurl=no}}|Al-Hasan narrated that: Abu Hurairah said: “Once when the Prophet of Allah was sitting with his Companions, a cloud came above them, so the Prophet of Allah said: ‘Do you know what this is?’ They said: ‘Allah and His Messenger know better.’ He said: ‘These are the clouds that are to drench the earth, which Allah [Blessed and Most High] dispatches to people who are not grateful to Him, nor supplicate to Him.’ Then he said: '''‘Do you know what is above you?’''' They said: ‘Allah and His Messenger know better.’ He said: '''‘Indeed it is a preserved canopy of the firmament whose surge is restrained.’''' Then he said: ‘Do you know how much is between you and between it?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Between you and it [is the distance] of five-hundred year.’ Then he said: ‘Do you know what is above that.’ They said: ‘Allah and His Messenger know better.’ He said: '''‘Verily, above that are two Heavens, between the two of them there is a distance of five-hundred years’ – until he enumerated seven Heavens''' – ‘What is between each of the two Heavens is what is between the heavens and the earth.’ Then he said: ‘Do you know what is above that?’ They said: ‘Allah and His Messenger know better.’ He said: ‘Verily, above that is the Throne between it and the heavens is a distance [like] what is between two of the heavens.’ Then he said: '''‘Do you know what is under you?’''' They said: ‘Allah and His Messenger know better.’ He said: ‘Indeed it is the earth.’ Then he said: ‘Do you know what is under that?’ They said: ‘Allah and His Messenger know better.’ He said: '''‘Verily, below it is another earth, between the two of which is a distance of five-hundred years.’ Until he enumerated seven earths:''' ‘Between every two earths is a distance of five-hundred years.’ Then he said: ‘By the One in Whose Hand is the soul of Muhammad! If you were to send [a man] down with a rope to the lowest earth, then he would descend upon Allah.’ Then he recited: He is Al-Awwal, Al-Akhir, Az-Zahir Al-Batin, and He has knowledge over all things.”}}

{{Quote|{{cite web|url=http://sunnah.com/urn/45060 |title=Jami' Al Tirmidhi Vol. 6, Book 60, Hadith 351 |publisher= |author= |date= |archiveurl= |deadurl=no}}|Narrated Abu Huraira: Allah's Messenger said, "Allah said, 'The son of Adam hurts me for he abuses Time though I am Time: in My Hands are all things, and '''I cause the revolution of day and night.''''}}

===Ibn Majah===

{{Quote|{{cite web|url=http://sunnah.com/urn/1251930 |title=Sunan Ibn Majah Vol. 1, Book 1, Hadith 194|publisher= |author= |date= |archiveurl= |deadurl=no}}|It was narrated from Abu Hurairah that: The Prophet said: "When Allah decrees a matter in heaven, the angels beat their wings in submission to his decree (with a sound) like a chain beating a rock. Then "When fear is banished from their hearts, they say: 'What is it that your Lord has said?' They say: 'The truth. And He is The Most High, The Most Great." He said: 'Then '''the eavesdroppers (from among the jinn) listen out for that, one above the other, so (one of them) hears the words and passes it on to the one beneath him. The Shihab (shooting star) may strike him before he can pass it on''' to the one beneath him and the latter can pass it on to the soothsayer or sorcerer, or it may not strike him until he has passed it on. And he ads one hundred lies to it, and only that word which was overheard from the heavens is true." (Sahih)}}

===Musnad Ahmad ibn Hanbal===

{{Quote|{{cite web|url=http://hadith.al-islam.com/Loader.aspx?pageid=237&Words=%D8%A7%D9%84%D8%B4%D9%85%D8%B3&Type=phrase&Level=exact&ID=401345&Return=http%3a%2f%2fhadith.al-islam.com%2fPortals%2fal-islam_com%2floader.aspx%3fpageid%3d236%26Words%3d%D8%A7%D9%84%D8%B4%D9%85%D8%B3%25 |title=Musnad Ahmad, 6895 |publisher= |author=Imam Ahmad |date= |archiveurl=https://web.archive.org/web/20161217103350/http://hadith.al-islam.com/Loader.aspx?pageid=237&Words=%D8%A7%D9%84%D8%B4%D9%85%D8%B3&Type=phrase&Level=exact&ID=401345&Return=http%3a%2f%2fhadith.al-islam.com%2fPortals%2fal-islam_com%2floader.aspx%3fpageid%3d236%26Words%3d%D8%A7%D9%84%D8%B4%D9%85%D8%B3%25 |deadurl=no}}|Yazeed bin Harun narrated to us, from al-Awam, from a slave of Abdullah ibn Amru, from Abdullah bin al-Aas who said: “The messenger of Allah saw the sun when it went down and said "(it went) into Allah’s hell fire. If it was not for the order intended for it (the sun) by Allah, it would have destroyed all that is on the earth.”}}

==Scholars==

===Ibn Kathir===

{{Quote|1=[http://quran.al-islam.com/Tafseer/DispTafsser.asp?l=arb&taf=KATHEER&nType=1&nSora=68&nAya=1 Tafsir Ibn-Kathir]|2=It was said that '''Nun refers to a great whale''' that rides on the currents of the waters of the great ocean and '''on its back it carries the severn Earths''', as was stated by Imam Abu Jafar Ibn Jarir. Narrated by Ibn Bashar, narrated by Yahya, narrated by Sufyan Al-Thuri, narrated by Sulayman Al-Amash, narrated by Abu Thubian, narrated by Ibn Abbas who related, "The first thing that Allah created was the pen and He said to it ‘Write’. The pen asked, ‘What shall I write?’ Allah said, ‘Write (the) fate (of everything).’ So the pen wrote everything that shall be from that moment until judgment day.

Then Allah created the "Nun" and He caused steam to rise out of which the heavens were created '''and the Earth was then laid flat on nun’s back'''. Then the Nun became nervous and (as a result) the earth began to sway, but '''(Allah) fastened (the earth) with mountains lest the earth should move''' ...

It was narrated by Ibn Jarir, narrated by Ibn Hamid, narrated by Ata’a, narrated by Abu Al-Dahee, narrated by Ibn Abbas who stated, "The first thing my Lord created, may He be Exalted and Glorified, was the pen and He said to it, ‘Write.’ So the pen wrote all that will be until judgment day. Then Allah created the Nun (the whale) above the waters and '''he pressed the Earth into its back'''.

Al Tabarani narrated the same hadith above (from the prophet Muhammad) who narrated from Abu Habib Zaid Al-Mahdi Al Marouzi, narrated by Sa’id Ibn Yaqub Al-Talqani, narrated by Mu’amal Ibn Ismail, narrated by Hamad Ibn Zaid, narrated by Ata’a Ibn Al Sa’ib, narrated by Abu Al Dahee Muslim Ibn Subaih, narrated by Ibn Abbas who stated that the prophet – may peace and blessing be upon him and his family - said, "The first things Allah created were the pen and the whale and He said to the pen ‘Write.’ The pen asked, ‘What shall I write?’ Allah replied, ‘Everything that shall be until judgment day.’ Then He said ‘Nun. By the Pen and by what they write.’ So Nun is the whale and al-Qalam is the pen" ...

Ibn Abu Nujaih stated that Ibrahim Ibn Abu Bakir was informed by Mujahid who said, "It was said that Nun is '''the great whale who is underneath the seven Earths'''." Furthermore, Al-Baghawy – may Allah rest his soul - and a group of commentators stated that on the back of this whale there is a great rock whose thickness is greater than the width of the heavens and the earth and '''above this rock is a bull that has forty thousand horns. On the body of this bull are placed the seven earths and all that they contain''', and Allah knows best.}}

{{Quote|{{cite web|url=http://www.qtafsir.com/index.php?option=com_content&task=view&id=2321&Itemid=68 |title=Interpretation of Qur'an 13:2 |publisher= |author=Ibn Kathir |date= |archiveurl= |deadurl=no}}|Allah mentions His perfect ability and infinite authority, since it is He Who has raised the heavens without pillars by His permission and order. He, by His leave, order and power, has '''elevated the heavens high above the earth,''' distant and far away from reach. The heaven nearest to the present world encompasses the earth from all directions, and is also high above it from every direction. '''The distance between the first heaven and the earth is five hundred years from every direction, and its thickness is also five hundred years. The second heaven surrounds the first heaven from every direction, encompassing everything that the latter carries, with a thickness also of five hundred years and a distance between them of five hundred years. The same is also true about the third, the fourth, the fifth, the sixth and the seventh heavens.''' Allah said, (It is Allah who has created seven heavens and of the earth the like thereof.) ﴿65:12 ﴾ Allah said next, (..without any pillars that you can see.) meaning, '''`there are pillars, but you cannot see them,`''' according to Ibn `Abbas, Mujahid, Al-Hasan, Qatadah, and several other scholars. Iyas bin Mu`awiyah said, "The heaven is like a dome over the earth," meaning, without pillars. Similar was reported from Qatadah, and this meaning is better for this part of the Ayah. }}

{{Quote|{{cite web|url=http://www.qtafsir.com/index.php?option=com_content&task=view&id=1487 |title=Interpretation of Qur'an 36:38 |publisher= |author=Ibn Kathir |date= |archiveurl= |deadurl=no}}|(And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing) There are two views over the meaning of the phrase (on its fixed course for a term (appointed). ) (The first view) is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, because '''the Throne is the roof of creation''' and it is not a sphere as many astronomers claim. Rather '''it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne. At that point it prostrates and asks for permission to rise,''' as mentioned in the Hadiths....

The second view is that this refers to when '''the sun's appointed time comes to an end, which will be on the Day of Resurrection,''' when its fixed course will be abolished, '''it will come to a halt and it will be rolled up.''' This world will come to an end, and that will be the end of its appointed time. This is the fixed course of its time. Qatadah said: (on its fixed course for a term (appointed).) means, "It has an appointed time and it will not go beyond that. It was also said that this means, '''it keeps moving in its summer orbit for a certain time, and it does not exceed that, then it moves to its winter orbit for a certain time, and it does not exceed that.''' This was narrated from `Abdullah bin `Amr, may Allah be pleased with him. Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them, recited this Ayah as: (And the sun runs with no fixed course for a term,) meaning that '''it has no destination and it does not settle in one place, rather it keeps moving night and day,''' never slowing down or stopping, as in the Ayah: (And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you) (14:33). which means, they will never slow down or stop, until the Day of Resurrection. }}

{{Quote|{{cite web|url=http://www.qtafsir.com/index.php?option=com_content&task=view&id=1487 |title=Interpretation of Qur'an 36:39 |publisher= |author= |date= |archiveurl= |deadurl=no}}|(And the moon, We have decreed for it stages,) meaning, `We have caused it to run in a different orbit, from which passing of the months can be deduced, just as night and day are known from the sun.' ...

So, He has given the sun its own light, and the moon its (reflection of) light, and has given each its own orbit. '''So the sun rises each day and sets at the end of the day, giving one kind of light all the time, but it moves,''' rising and setting at different points in the summer and winter, thus making the days and nights longer or shorter alternatively according to the season. Its authority is in the daytime, for it is the heavenly body that dominates the day. As for the moon, '''Allah has decreed that it should pass through different phases. At the beginning of the month, the moon appears small when it rises.'''

(It is not for the sun to overtake the moon,) Mujahid said, "Each of them has a limit which it does not transgress or fall short of. When the time of one comes, the other goes away, and when the time for one to prevail comes, the time of the other ceases. `Ikrimah said concerning the Ayah, (It is not for the sun to overtake the moon,) this means that each of them has its time when it prevails. So it is not appropriate for the sun to rise at night.

(nor does the night outstrip the day.) means, '''after night has passed, it is not right for another night to come until it has been day.''' The authority of the sun is during the day and the authority of the moon is at night. Ad-Dahhak said, "The night does not depart from here until the day comes from here -- and he pointed to the east." Mujahid said: (nor does the night outstrip the day.) "They seek one another rapidly." The meaning is that '''there is no gap between night and day; each of them follows the other with no interval, because they have been subjugated and are both constantly pursuing one another.'''

(They all float, each in an orbit.) means, '''night and day, the sun and the moon, all of them are floating, i.e., revolving, in their orbits in the heaven.''' This was the view of Ibn `Abbas, `Ikrimah, Ad-Dahhak, Al-Hasan, Qatadah and `Ata' Al-Khurasani. Ibn `Abbas, may Allah be pleased with him, and others among the Salaf said, '''"In an orbit like the arc of a spinning wheel."'''}}

{{Quote|{{cite web|url=http://www.qtafsir.com/index.php?option=com_content&task=view&id=2028&Itemid=103 |title=Interpretation of Qur'an 47:22 |publisher= |author=Ibn Kathir |date= |archiveurl= |deadurl=no}}|Many authentic and sound Hadiths have been reported through numerous routes of transmission from Allah's Messenger in this regard. Al-Bukhari recorded from Abu Hurayrah, may Allah be pleased with him, that Allah's Messenger said:

'''"After Allah completed creating the creation, the womb stood up and pulled at the lower garment of the most merciful.''' He said, 'Stop that!' It replied, 'My stand here is the stand of one seeking refuge in you from severance of ties.' Allah said, 'Would it not please you that I join whoever joins you and sever whoever severs you' It replied, ‘Yes indeed!’ He said, ‘You are granted that!’" Abu Hurayrah then added, "Read if you wish..."

....

Imam Ahmad recorded from `Abdullah bin `Amr that Allah's Messenger said: '''"Verily, the womb is attached to the Throne. And connecting its ties does not mean dealing evenly (with the kinsfolk), but it rather means that if one's kinsfolk sever the ties, he connects them."''' This Hadith was also recorded by Al-Bukhari. Ahmad also recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger said:

'''"The womb will be placed on the Day of Resurrection, curved like a spinning wheel, speaking with an eloquent fluent tongue, calling to severing whoever had severed it, and joining whoever had joined it."''' Imam Ahmad recorded from `Abdullah bin `Amr, may Allah be pleased with him, that Allah's Messenger said:

"The merciful ones will be granted mercy from the Most Merciful. Have mercy on those on earth -- the One above the heavens will then have mercy on you. And Ar-Rahim (the womb) is from Ar-Rahman, so whoever joins it, it joins him; and whoever severs it, it severs him." Abu Dawud and At-Tirmidhi both recorded this Hadith and it has been reported with continuous chains of transmission. At-Tirmidhi said, "Hasan Sahih." There are numerous other Hadiths in this regard.}}

===Al Tabari===
{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. I|ISBN=0-88706-562-7|year=1989|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=Franz Rosenthal|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1/mode/2up|pages=232-238}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1|pages=63-70}}
|The other report, referring to a different concept, is what I was told by Muhammad b. Abi Mansur- Khalaf b. Wasil- Abu Nu'aym- Muqatil b. Hayyan- Ikrimah: One day when Ibn `Abbas was sitting (at home or in the mosque), a man came to him and said: Ibn `Abbas, I heard Ka'b, the Rabbi, tell a marvelous story about the sun and the moon. He continued. Ibn `Abbas who had been reclining sat up and asked what it was. The man said: He suggested that on the Day of Resurrection, the sun and the moon will be brought as if they were two hamstrung oxen, and flung into Hell. `Ikrimah continued. Ibn `Abbas became contorted with anger and exclaimed three times: Ka'b is lying! Ka'b is lying! Ka'b is lying! This is something Jewish he wants to inject into Islam. God is too majestic and noble to mete out punishment where there is obedience to Him. Have you not heard God's word: "And He subjected to you the sun and the moon, being constant" — referring to their constant obedience. How would He punish two servants that are praised for constant obedience? May God curse that rabbi and his rabbinate! How insolent is he toward God and what a tremendous fabrication has he told about those two servants that are obedient to God! He continued. Then he said several times: We return to God. He took a little piece of wood from the ground and started to hit the ground with it. He did that for some time, then lifting his head he threw away the little piece of wood and said: You want me to tell you what I heard the Messenger of God say about the sun and the moon and the beginning of their creation and how things went with them? We said: We would, indeed, May God show mercy unto you. He said: '''When the Messenger of God was asked about that, he replied: When God was done with His creation and only Adam remained to be created, He created two suns from the light of His Throne. His foreknowledge told Him that He would leave here one sun, so He created it as (large as) this world is from east to west. His foreknowledge also told Him that He would efface it and change it to a moon; so the moon is smaller in size than the sun.''' But both are seen as small because of the sun's altitude and remoteness from the earth.

'''He continued: If God had left the two suns as He created them in the beginning, night would not have been distinguishable from day.''' A hired man then would not know until when he should labor and when he should receive his wages. A person fasting would not know until when he must fast. A woman would not know how to reckon the period of her impurity. The Muslims would not know the time of the pilgrimage. Debtors would not know when their debts become due. People in general would not know when to work for a livelihood and when to stop for resting their bodies. The Lord was too concerned with His servants and too merciful to them (to do such a thing). '''He thus sent Gabriel to drag his wing three times over the face of the moon, which at the time was a sun. He effaced its luminosity and left the light in it. This is (meant by) God's word: "And We have made the night and the day two signs. We have blotted out the sign of the night, and We have made the sign of the day something to see by." He continued. The blackness you can see as lines on the moon is a trace of the blotting. God then created for the sun a chariot with 360 handholds from the luminosity of the light of the Throne and entrusted 360 of the angels inhabiting the lower heaven with the sun and its chariot, each of them gripping one of those handholds. He entrusted 360 of the angels inhabiting (the lower?) heaven with the moon and its chariot, each of them gripping one of those handholds.'''

Then he said: For the sun and the moon, He created '''easts and wests (positions to rise and set) on the two sides of the earth and the two rims of heaven, 180 springs in the west of black clay – This is (meant by) God's word: "He found it setting in a muddy spring," meaning by "muddy (hami'ah)" black clay - and 180 springs in the east likewise of black clay, bubbling and boiling like a pot when it boiled furiously.''' He continued. Every day and night, the sun has a new place where it rises and a new place where it sets. The interval between them from beginning to end is longest for the day in summer and shortest in winter. This is (meant by) God's word: "The Lord of the two easts and the Lord of the two wests," meaning the last (position) of the sun here and the last there. He omitted the positions in the east and the west (for the rising and setting of the sun) in between them. Then He referred to east and west in the plural, saying; "(By) the Lord of the easts and wests." He mentioned the number of all those springs (as above).

He continued. '''God created an ocean three farsakhs (18 kilometers) removed from heaven. Waves contained, it stands in the air by the command of God. No drop of it is spilled. All the oceans are motionless, but that ocean flows at the rate of the speed of an arrow. It is set free to move in the air evenly, as if it were a rope stretched out in the area between east and west. The sun, the moon, and the retrograde stars run in its deep swell. this is (meant by) God's word: "Each swims in a sphere."''' "The sphere" is the circulation of the chariot in the deep swell of that ocean. By Him Who holds the soul of Muhammad in His hand! '''If the sun were to emerge from that ocean, it would burn everything on earth, including even rocks and stones,''' and if the moon were to emerge from it, it would afflict (by its heat) the inhabitants of the earth to such and extent that they would worship gods other than God. The exception would be those of God's friends whom He would want to keep free from sin.

Ibn `Abbas said that `Ali b. Abi Talib said to the Messenger of God: You are like my father and my mother! You have mentioned the course of the retrograde stars (al-khunnas) by which God swears in the Qur'an, together with the sun and the moon, and the rest. Now, what are al-khunnas? The Prophet replied: `Ali, '''they are five stars: Jupiter (al-birjis), Saturn (zuhal), Mercury (`utarid), Mars (bahram), and Venus (al-zuhrah). These five stars rise and run like the sun and the moon and race with them together. All the other stars are suspended from heaven as lamps are from mosques,''' and circulate together with heaven praising and sanctifying God with prayer. The Prophet then said: If you wish to have this made clear, look to the circulation of the sphere alternately here and there. It is the circulation of heaven and the circulation of all the stars together with it except those five. Their circulation today is what you see, and that is their prayer. Their circulation to the Day of Resurrection is as quick as the circulation of a mill because of the dangers and tremors of the Day of resurrection. This is (meant by) God's word: "On a day when the heaven sways to and fro and the mountains move. Woe on that day unto those who declare false (the Prophet's divine message)."

He continued. '''When the sun rises, it rises upon its chariot from one of those springs accompanied by 360 angels with outspread wings. They draw it along the sphere,''' praising and sanctifying God with prayer, according to the extent of the hours of night and the hours of day, be it night or day. When God wishes to test the sun and the moon, showing His servants a sign and thereby asking them to stop disobeying Him and to start to obey, '''the sun tumbles from the chariot and falls into the deep of that ocean, which is the sphere. When God wants to increase the significance of the sign and frighten His servants severely, all of the sun falls, and nothing of it remains upon the chariot. That is a total eclipse of the sun,''' when the day darkens and the stars come out. '''When God wants to make a partial sign, half or a third or two-thirds of it fall into the water, while the rest remains upon the chariot, this being a partial eclipse. It is a misfortune for the sun or for the moon.''' It frightens His servants and constitutes a request from the Lord (for them to repent). However this may be, the angels entrusted with the chariot of the sun divide into two groups, one that goes to the sun and pulls it toward the chariot, and another that goes to the chariot and pulls it toward the sun, while at the same time they keep it steady in the sphere, praising and sanctifying God with prayer, according to the extent of the hours of day or the hours of night, be it night or day, summer or winter, autumn or spring between summer and winter, lest the length of night and day be increased in any way. God has given them knowledge of that by inspiration and also the power for it. The gradual emergence of the sun or the moon from the deep of that ocean covering them which you observe after an eclipse (is accomplished by) all the angels together who, after having brought out all of it, carry it (back) and put it upon the chariot. They praise God that He gave them the power to do that. They grip the handholds of the chariot and draw it in the sphere, praising and sanctifying God with prayer. '''Finally, they bring the sun to the west. Having done so; they put it into the spring, and the sun falls from the horizon of the sphere into the spring.'''

Then the Prophet said, expressing wonder at God’s creation: How wonderful is the divine power with respect to something than which nothing more wonderful has ever been created!… By Him Who holds the soul of Muhammad in His hand! Were those people not so many and so noisy, all the inhabitants of this world would hear the '''loud crash made by the sun falling when it rises and when it sets… Whenever the sun sets, it is raised from heaven to heaven by the angels’ fast flight, until it is brought to the highest, seventh heaven, and eventually is underneath the Throne. It falls down in prostration, and the angels entrusted with it prostrate themselves together with it.''' Then it is brought down to heaven. When it reaches this heaven, dawn breaks. When it comes down from one of those springs, morning becomes luminous. And when it reaches this face of heaven, the day becomes luminous. }}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. I|ISBN=0-88706-562-7|year=1989|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=Franz Rosenthal|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1/mode/2up|page=241}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.1 |page=73}}

|Umar b. al-Khattab said at this point): I and my family are you ransom, O Messenger of God, but may I ask what is the Gate of repentance? The Prophet said 'Umar, God created a gate for repentance behind the west with two doorleaves of gold encrusted with pearls and jewels, set apart a distance requiring a speeding rider forty years to traverse. That gate has been open since God created His creation (and will stay open) to the morning of that night when the sun and the moon rise from (their positions in) the west. The repentance of any human being that repents from Adam to the morning of that night, enters that gate and is then lifted up by God.' }}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. I|ISBN=0-88706-562-7|year=1989|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=Franz Rosenthal|editor2=W. Montgomery Watt|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1/mode/2up|page=218-220}}
 {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. |page=49-52}}
|Someone might say: If it is as you have described, namely, that God created the earth before the heaven, then what is the meaning of the statement of Ibn ‘Abbas told all of you by Wasil b. ‘Abd al-A‘la al-Asadi- Muhammad b. Fudayl- al-A‘mash- Abu Zabyan- Ibn ‘Abbas: The first thing God created is the Pen. God then said to it: Write!, whereupon the Pen asked: What shall I write, my lord! God replied: Write what is predestined! He continued: And the Pen proceeded to (write) whatever is predestined and gong to be to the Coming of the Hour. '''God then lifted up the water vapor and split the heavens off from it. Then God created the fish (nun), and the earth was spread out upon its back. The fish became agitated, with the result that the earth was shaken up. It was steadied by means of the mountains,''' for they indeed proudly (tower) over the earth.

I was told about the same by Wasil - Waki’ - al-A‘mash - Abu Zabyan - Ibn ‘Abbas.

According to Ibn al-Muthanna - Ibn Abi ‘Adi - Shu‘bah - Sulayman (al-A‘mash?) - Abu Zabyan - Ibn ‘Abbas: The first (thing) created by God is the Pen. It proceeded to (write) whatever is going to be. (God) then lifted up the water vapor, and the heavens were created from it. Then He created the fish, and the earth was spread out on its back. The fish moved, with the result that the earth was shaken up. It was steadied by means of the mountains, for the mountains indeed proudly (tower) over the earth. So he said, and he recited: "Nun. By the Pen and what they write."

I was told the same by Tamim b. al-Muntasir - Ishaq (b. Yusuf) - Sharik (b. ‘Abdallah al-Nakha‘i) - al-A‘mash - Abu Zabyan or Mujahid - Ibn ‘Abbas, with the exception, however, that he said: And the heavens were split off from it (instead of: were created).

According to Ibn Bashshar - Yahya - Sufyan - Sulayman (al-A‘mash?) - Abu Zabyan - Ibn ‘Abbas: The first (thing) created by God is the Pen. God said: Write!, whereupon the Pen asked: What shall I write? God replied: Write what is predestined! He continued. And (the Pen) proceeded to (write) whatever is predestined and going to be from that day on to the Coming of the Hour. '''Then God created the fish. He lifted up the water vapor, and heaven was split off from it, and the earth was spread out upon the back of the fish. The fish became agitated, and as a result, the earth was shaken up. It was steadied by means of the mountains,''' he continued, for they proudly (tower) over the earth.

According to Ibn Humayd - Jarir (b. ‘Abd al-Hamid) - ‘Ata’ b. al-Sa’ib - Abu al-Duha Muslim b. Subayh - Ibn ‘Abbas: The first thing created by God is the Pen. God said to it: Write!, and it wrote whatever is going to be until the Coming of the Hour. Then God created the fish. Then he heaped up the earth upon it.

This reportedly is a sound tradition as transmitted on the authority of Ibn 'Abbas and on the authority of others in the sense commented upon and explained and does not contradict anything transmitted by us from him on this subject.

Should someone ask: What comment on his authority and that of others proves the soundness of what you have transmitted to us in this sense on his authority? He should be referred to what I have been told by Musa b. Harun al-Hamdani - ‘Abdallah b. Mas‘ud and some (other) companions of the Messenger of God (commenting on): "He is the One Who created for you all that is on earth. Then He stretched out straight toward the heaven and fashioned it into seven heavens." '''God’s throne was upon the water.''' He had not created anything except what He created before the water. When He wanted to create the creation, He brought forth smoke from the water. The smoke rose above the water and hovered loftily over it. He therefore called it "heaven." Then He dried out the water, and thus made it one earth. He split it and made it into seven earths on Sunday and Monday. '''He created the earth upon a (big) fish (hut), that being the fish (nun) mentioned by God in the Qur'an: "Nun. By the Pen." The fish was in the water. The water was upon the back of a (small) rock. The rock was upon the back of an angel. The angel was upon a (big) rock. The big rock - the one mentioned by Luqman - was in the wind,''' neither in heaven nor on the earth. The fish moved and became agitated. As a result, the earth quacked, whereupon He firmly, anchored the mountains on it, and it was stable. This is stated in God’s word that He made for the earth "firmly anchored (mountains), lest it should shake you up."}}

===Ibn Abbas===
{{Quote|{{cite web|url=http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=68&tAyahNo=1&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Al Qalam Verse 1 |publisher= |author=Tanwir al-Miqbas min Tafsir Ibn 'Abbas |date= |archiveurl= |deadurl=no}}|And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Nun): '(Nun) He says: '''Allah swears by the Nun, which is the whale that carries the earths on its back while in Water, and beneath which is the Bull and under the Bull is the Rock and under the Rock is the Dust and none knows what is under the Dust save Allah.''' The name of the whale is Liwash, and it is said its name is Lutiaya'; the name of the bull is Bahamut, and some say its name is Talhut or Liyona. The whale is in a sea called 'Adwad, and it is like a small bull in a huge sea. The sea is in a hollowed rock whereby there is 4,000 cracks, and from each crack water springs out to the earth. It is also said that Nun is one of the names of the Lord; it stands for the letter Nun in Allah's name al-Rahman (the Beneficent); and it is also said that a Nun is an inkwell. (By the pen) '''Allah swore by the pen. This pen is made of light and its height is equal to the distance between Heaven and earth.''' It is with this pen that the Wise Remembrance, i.e. the Guarded Tablet, was written. It is also said that the pen is one of the angels by whom Allah has sworn, (and that which they write (therewith)) and Allah also swore by what the angels write down of the works of the children of Adam...}}

===Al Qurtubi===
{{Quote|''Tafsir Al Qurtubi.'' Meaning of Sura 68 Aya 1. |Narrated by Al-Walid Ibn Muslim, narrated by Malik Ibn Ans, narrated by Sumay son of Abu Bakir, narrated by Abu Salih Al-Samaan, narrated by Abu Hurayrah who related that he heard the prophet - peace be upon him – say, "The first thing Allah created was the pen, then He created the ‘Nun’ which is an inkwell. This is what Allah stated (in sura 68:1) ‘Nun and the Pen.’ And He said to it, ‘Write’. So the pen wrote all that will be until judgment day. '''Then Allah created the Nun (the whale) above the waters and he pressed the earth into its back.''' He (Allah) then said to the pen ‘Write.’ The pen asked ‘What shall I write?’ Allah replied, ‘Write what was and what will be until judgment day; whether deed, reward, consequence and punishment- until judgment day.’ Thus the pen wrote what shall be until judgment day. Allah then placed a seal over the pen and it will not talk until judgment day. Then Allah created the mind and said, ‘By my Glory, I will establish you in those whom you love and I will take you away from those whom you despise.’"

Mujahid related that '''‘Nun’ is the whale that is underneath the seventh earth.''' He stated that the ‘Pen’ is what was used to write ‘Al-Thikir’ (The Remembrance - Quran). Likewise, it was also narrated by Mukatil, Murrah Al-Hamdani, Ata’ Al-Kharasani, Al Suddi and Al-Kalbi who all said, '''"Nun is the whale upon which all the earths are placed."'''

Narrated by Abu Thabyan, narrated by Ibn Abbas who said, "The first thing that Allah created was the Pen which wrote all that shall be. Then water vapor began to rise, out of which the heavens were created. '''Then (Allah) created Nun (the whale) and flattened the earth on its back. When the earth began to lean, it was reinforced with mountains, which are on its surface."''' Then Ibn Abbas read the verse (Sura 68:1) ‘Nun and the Pen.’

Al-Kalbi and Mukatil stated that the name (of the whale) is ‘Al-Bahmout.’ Al-Rajis said, "Why do I see you all silent and the Lord my God created Al-Bahmout?"

Abu Yakthan and Al-Waqidi stated that the name (of the whale) is ‘Leotha’; Whereas Kab stated that its name is ‘Lo-tho-tha’ or ‘Bil-Ha-motha.’ Kab said, "Satan crept up to the whale, on whom the seven earths are placed, and whispered into its heart saying, ‘Do you realize what is on your back, Oh Lo-tho-tha of beasts and plants and humans and others? If you are annoyed with them, you can throw them all off your back.’ So Lo-tho-tha intended to do what was suggested (by Satan) but Allah sent the whale a reptile that crawled through into its blowhole and reached its brain. The whale then cried to Allah –may He be glorified and honored – and He gave permission for the reptile to exit (the whale)." Kab continued and said, "By Allah, the whale stares at the reptile and the reptile stares at the whale, and if the whale intends to do (what Satan suggested) the reptile would return to the place it was before." }}

===Al Kisai===

{{Quote|Al-Kisa’i, {{wp|Qisas Al-Anbiya}} (Tales of the Prophets), translated by Wheeler M. Thackston Jr. [Great Books of the Islamic World, Inc., Distributed by Kazi Publications; Chicago, IL 1997], pp. 8-10;|
Kaab al-Ahbar said: When God wished to create the dry land, He commanded the wind to churn up the waters. When they had become turbulent and foamy, waves swelled and gave off vapor. Then God commanded the foam to solidify, and it became dry. In two days he created the dry land on the face of the waters, as He hath said: Say, do ye indeed disbelieve in him who created the earth in two days? (41:9). Then He commanded these waves to be still, and they formed the mountains, which He used as pegs to hold down the earth, as He hath said: And we placed stable mountains on the earth lest it should move with them (21:31). Were it not for the mountains, the earth would not have been stable enough for its inhabitants. The veins of these mountains are connected with the veins of Mount Qaf, which is the range that surrounds the earth.

Then God created the seven seas. The first is called Baytush and surrounds the earth from behind Mount Qaf. Behind it is a sea called Asamm, behind which is a sea called Qaynas, behind which is a sea called Sakin, behind which is a sea called Mughallib, behind which is a sea called Muannis, behind which is a sea called Baki, which is the last. These are the seven seas, and each of them surrounds the sea before it. The rest of the seas in which are creatures whose number only God knows, are like gulfs to these seven. God created sustenance for all these creatures on the fourth day, as He hath said: And he provided therein the food of the creatures designed to be the inhabitants thereof, in four days; equally, for those who ask (41:10).

There are seven earths. The first is called Ramaka, beneath which is the Barren Wind, which can be bridled by no fewer than seventy thousand angels. With this wind God destroyed the people of Ad. The inhabitants of Ramaka are a nation called Muwashshim, upon whom is everlasting torment and divine retribution. The second earth is called Khalada, wherein are the implements of torture for the inhabitants of Hell. There dwells a nation called Tamis, whose food is their own flesh and whose drink is their own blood. The third earth is called Arqa, wherein dwell mulelike eagles with spearlike tails. On each tail are three hundred and sixty poisonous quills. Were even one quill placed on the face of the earth, the entire universe would pass away. The inhabitants thereof are a nation called Qays, who eat dirt and drink mothers' milk. The fourth earth is called Haraba, wherein dwell the snakes of Hell, which are as large as mountains. Each snake has fangs like tall palm trees, and if they were to strike the hugest mountain with their fangs it would be leveled to the ground. The inhabitants of this earth are a nation called Jilla, and they have no eyes, hands or feet but have wings like bats and die only of old age. The fifth earth is called Maltham, wherein stones of sulphur hang around the necks of infidels. When the fire is kindled the fuel is placed on their breasts, and the flames leap up onto their faces, as He hath said: The fire whose fuel is men and stones (2:24), and Fire shall cover their faces (14:50). The inhabitants are a nation called Hajla, who are numerous and who eat each other. The sixth earth is called Sijjin. Here are the registers of the people of Hell, and their works are vile, as He hath said: Verily the register of the actions of the wicked is surely Sijjin (83:7). Herein dwells a nation called Qatat, who are shaped like birds and worship God truly. The seventh earth is called Ajiba and is the habitation of Iblis. There dwells a nation called Khasum, who are black and short, with claws like lions. It is they who will be given dominion over Gog and Magog, who will be destroyed by them.

And the earth was tossed about with its inhabitants like a ship, so God sent down an angel of extreme magnitude and strength and ordered him to slip beneath the earth and bear it up on his shoulders. He stretched forth one of his hands to the East and the other to the West and took hold of the earth from end to end. However, there was no foothold for him, so God created from an emerald a square rock, in the middle of which were seven thousand holes. In each hole there was a sea, description of which is known only to God. And He commanded the rock to settle beneath the angel’s feet. The rock, whoever, had no support, so God created a great bull with forty thousand heads, eyes, ears, nostrils, mouths, tongues and legs and commanded it to bear the rock on its back and on its horns. The name of the bull is al-Rayyan. As the bull had no place to rest its feet, God created a huge fish, upon which no one may gaze because it is so enormous and had so many eyes. It is even said that if all the seas were placed in one of its gills, they would be like a mustard seed in the desert. This fish God commanded to be a foothold for the bull, and it was done. The name of this fish is Behemoth. Then He made its resting place the waters, beneath which is the air, and beneath the air is the Darkness, which is for all the earths. There, beneath the Darkness, the knowledge of created things ends.}}

===Muhammad Husayn Haykal===
{{Quote|1= {{cite book |title= The Life of Muhammad|page= 154|last= Haykal|first= Muhammad Husayn|year = 2008|date= |url= |location= |publisher= |isbn= |accessdate= }} |2="He led a fantastical steed, Boraq ('Lightning'), with a human head and two eagles' wings; it approached Mahomet, allowed him to mount and was off like an arrow over the mountains of Mecca and the sands of the desert toward the North . . . The Angel accompanied them on this prodigious flight. On the summit of Mt. Sinai, where God had spoken to Moses, Gabriel stopped Mahomet for prayer, and again at Bethlehem where Jesus was born, before resuming their course in the air. Mysterious voices attempted to detain the Prophet, who was so wrapped up in his mission that he felt God alone had the right to stop his steed. When they reached Jerusalem Mahomet tethered Boraq and prayed on the ruins of the Temple of Solomon with Abraham, Moses, and Jesus. '''Seeing an endless ladder appear upon Jacob's rock, the Prophet was enabled to mount rapidly to the heavens. "The first heaven was of pure silver and the stars suspended from its vault by chains of gold;''' in each one an angel lay awake to prevent the demons from climbing into the holy dwelling places and the spirits from listening indiscreetly to celestial secrets.}}

==See Also==

{{Hub4|Cosmology|Cosmology}}

*[[The Islamic Whale]]

[[Category:QHS]]
[[Category:Islam and Science]]
[[Category:Cosmology]]
[[ar:القرآن_والحديث_والعلماء:_علم_الكونيات]]
[[fr:Coran, hadith et savants : la Cosmologie]]

Qur'an, Hadith and Scholars:Child Marriage

2026-05-15T22:51:14Z

Asmith: fixed language and updated score

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The hadith and sira tradition is very explicit about the fact that Muhammad [[Aisha's Age|married Aisha when she was six, and consummated the marriage when she was nine.]] As Muhammad is [[Uswa Hasana|"al-insaan al-kaamil"]], this marriage was used by jurists of the Shafi'i and Hanbali schools in their discussions of compulsion of minors into marriage and the age of consummation, respectively (see [[Forced Marriage]] and [[Child Marriage in Islamic Law]]). Both the Qur'an and the hadiths have played an important role in legal and exegetical discussions on these topics, in particular Q. 65:4 which was generally understood to allude to divorced pre-pubescent wives. Though there was no minimum age for the marriage contract, Islamic law generally permitted a girl to live with her husband and consummate the marriage when she could tolerate intercourse without physical harm, which according to some jurists sometimes may be the case while she was still a minor. It is common for Muslims to be unaware of the religion's traditional endorsement of child marriage and for reformists to oppose it, though traditionalists will often defend it when pressed.

Today, [[w:Marriageable_age|many modern Muslim countries]] have legislated to raise the minimum age of marriage, in many cases to the age of 16 or 18 for girls (though often with loopholes or with ineffective enforcement) and to prevent forced marriage, often in the face of opposition (though sometimes support) from Islamic scholars. Many Muslim campaign groups and charities have been involved in this process and continue to offer help to those at risk (see the article [[Forced Marriage]] which includes sources of help).<ref>For example [https://www.mwnuk.co.uk/Forced_Marriage_7_factsheets.php Muslim Women's Network UK] and [https://preventforcedmarriage.org/forced-marriage-overseas-pakistan/ Tahirih Justice Center Forced Marriage Initiative]</ref> In collaboration with activists, in 2019 the deputy Grand Imam of al-Azhar University in Cairo issued a fatwa calling for marriage based on mutual consent with a minimum age set as 18.<ref>[https://www.theguardian.com/global-development/2019/jun/21/senior-islamic-cleric-issues-fatwa-against-child-marriage Senior Islamic cleric issues fatwa against child marriage] - Guardian.com</ref> Unicef say that the prevalence of child marriages are decreasing globally but are nevetheless common (including among non-Muslim populations in some regions of the world).

==Qur'an==

===Surah 65:4===
{{main|Child Marriage in the Qur'an}}
The following verse allows sex with pre-pubescent married girls who have not yet menstruated.

{{Quote|{{Quran|65|4}}|Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.}}

====Tafsir====

Tafsirs on verse 65:4.{{quote |1=Tafsir Ibn Kathir, Dar Taybah, vol.8 p.149 |2= يَقُولُ تَعَالَى مُبَيِّنًا لِعِدَّةِ الْآيِسَةِ -وَهِيَ الَّتِي قَدِ انْقَطَعَ عَنْهَا الْحَيْضُ لِكِبَرِهَا-: أَنَّهَا ثَلَاثَةُ أَشْهُرٍ، عِوَضًا عَنِ الثَّلَاثَةِ قُرُوءٍ فِي حَقِّ مَنْ تَحِيضُ، كَمَا دَلَّتْ عَلَى ذَلِكَ آيَةُ "الْبَقَرَةِ" وَكَذَا الصِّغَارُ اللَّائِي لَمْ يَبْلُغْنَ سِنَّ الْحَيْضِ أَنَّ عِدَّتَهُنَّ كَعِدَّةِ الْآيِسَةِ ثَلَاثَةُ أَشْهُرٍ؛ وَلِهَذَا قَالَ: {وَاللائِي ‌لَمْ ‌يَحِضْنَ}

The `Iddah of Those in Menopause and Those Who do not have Menses Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] '''The same for the young, who have not reached the years of menstruation.''' Their `Iddah is three months like those in menopause. This is the meaning of His saying.}}{{Quote|[https://al-maktaba.org/book/43/13681 The interpretation of Al-Tabari, mu'assasat Al-Risalah, vol.23 p.452]|{{right| (وَاللائِي ‌لَمْ ‌يَحِضْنَ) يقول: وكذلك عدد اللائي ‌لم ‌يحضن من الجواري لصغر إذا طلقهنّ أزواجهنّ بعد الدخول
}}

"And for those who haven't menstruated" means: The same applies to the Iddah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them.}}{{quote |1=[http://www.islamicstudies.info/tafheem.php?sura=65 Commentary on Qur'an Chapter 65:4] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2= Here, one should bear in mind the fact that according to the explanations given in the Quran the question of the waiting period arises in respect of the women with whom marriage may have been consummated, for there is no waiting-period in case divorce is pronounced before the consummation of marriage. (Al-Ahzab: 49). Therefore, '''making mention of the waiting-period for the girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl in marriage at this age but it is also permissible for the husband to consummate marriage with her.''' Now, obviously no Muslim has the right to forbid a thing which the Quran has held as permissible.}}

{{quote |Shaykh Muhammad ibn ‘Uthaymeen, Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 61-63|Surah al-Talaaq 65:4:
If a woman does not menstruate, either because she is very young or old and past menopause, then her ‘iddah is three months, because Allaah says (interpretation of the meaning): “And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses (i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise.<ref>[http://www.islamqa.com/index.php?ln=eng&ds=qa&QR=12667 The ‘iddah of a woman divorced by talaaq] - Islam Q&A, Fatwa No. 12667</ref>}}

{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=74&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4] Tafsir al-Jalalayn|2= And [as for] those of your women who (read allā'ī or allā'i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] '''those who have not yet menstruated, because of their young age, their period shall [also] be three months''' - both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter.}}

{{Quote|1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=73&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4] Tafsir Ibn Abbas|2= (And for such of your women as despair of menstruation) because of old age, (if ye doubt) about their waiting period, (their period (of waiting) shall be three months) upon which another man asked: “O Messenger of Allah! '''"What about the waiting period of those who do not have menstruation because they are too young?” (along with those who have it not) because of young age, their waiting period is three months."''' Another man asked: “what is the waiting period for those women who are pregnant?” (And for those with child) i.e. those who are pregnant, (their period) their waiting period (shall be till they bring forth their burden) their child. (And whosoever keepeth his duty to Allah) and whoever fears Allah regarding what he commands him, (He maketh his course easy for him) He makes his matter easy; and it is also said this means: He will help him to worship Him well.}}

{{quote |1=[https://www.altafsir.com/tafasir.asp?tmadhno=0&ttafsirno=86&tsorano=65&tayahno=4&tdisplay=yes&userprofile=0&languageid=2 Qur'an 65:4] Al-Wahidi, Asbab al-nuzul|2= (And for such of your women as despair of menstruation…) [65:4]. Said Muqatil: “When the verse (Women who are divorced shall wait, keeping themselves apart…), Kallad ibn al-Nu‘man ibn Qays al-Ansari said: ‘O Messenger of Allah, '''what is the waiting period of the woman who does not menstruate and the woman who has not menstruated yet?''' And what is the waiting period of the pregnant woman?’ '''And so Allah, exalted is He, revealed this verse”.''' Abu Ishaq al-Muqri’ informed us> Muhammad ibn ‘Abd Allah ibn Hamdun> Makki ibn ‘Abdan> Abu’l-Azhar> Asbat ibn Muhammad> Mutarrif> Abu ‘Uthman ‘Amr ibn Salim who said: “When the waiting period for divorced and widowed women was mentioned in Surah al-Baqarah, Ubayy ibn Ka‘b said: ‘O Messenger of Allah, some women of Medina are saying: there are other women who have not been mentioned!’ He asked him: ‘And who are they?’ He said: '''Those who are too young [such that they have not started menstruating yet]''', those who are too old [whose menstruation has stopped] and those who are pregnant’. And so this verse (And for such of your women as despair of menstruation…) was revealed”.}}{{Quote|[https://al-maktaba.org/book/43/13681 The interpretation of Al-Tabari, mu'assasat Al-Risalah, vol.23 p.452]|{{right| (وَاللائِي ‌لَمْ ‌يَحِضْنَ) يقول: وكذلك عدد اللائي ‌لم ‌يحضن من الجواري لصغر إذا طلقهنّ أزواجهنّ بعد الدخول
}}

and for those who haven't menstruated" means: The same applies to the Iddah for girls who do not menstruate because they are too young, if their husbands divorce them after consummating the marriage with them.}}In the following quote, the bold text translates as “They are those who haven’t reached the age of menstruation”. Tabrasi comments on the phrase “Wallaee Lam yahidhna” = “Those who have not menstruated yet” in the verse.

{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=3&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=7&Size=1&LanguageId=1 Qur'an 65:4] Tabrasi|2= {{right|
{ واللآئي لم يحضن } تقديره واللآئي لم يحضن إن ارتبتم فعدتهن أيضاً ثلاثة أشهر وحذف لدلالة الكلام الأول عليه وهن اللواتي '''لم يبلغن''' المحيض ومثلهن تحيض على ما مرَّ بيانه.}} }}

In the following quote, the bold part translated as: “Those who have not menstruated yet” are young girls who have not reached the age of menstruation.

{{quote |1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=9&tSoraNo=65&tAyahNo=4&tDisplay=yes&Page=3&Size=1&LanguageId=1 Qur'an 65:4] Al-Shoukani, Fath al-Qadir|2= {{right|
{ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ '''وَٱللاَّئِى لَمْ يَحِضْنَ } لصغرهن، وعدم بلوغهن سن المحيض،''' أي: فعدتهن ثلاثة أشهر }}

For those who are small and have not reached age (quoting the Qur'an) "for those female who have not menstruated, their waiting period is three months" i.e. their waiting period is 3 months. }}

====Hadith====

Quotes from Imam Bukhari's hadith collection, regarding verse 65:4.

{{Quote|[http://bewley.virtualave.net/bukhari33.html Sahih Al-Bukhari, Chapter 68: Book of Tafsir]|'''The Tafsir of Surat at-Talaq''' Mujahid said that "if you have any doubt" (65:4) means if you do not know whether she menstruates or not. Those who do not longer menstruate and '''those who have not yet menstruated, their 'idda is three months'''.}}

The following is from Bukhari's chapter introduction for chapter 39, Book an-Nikkah. It appears immediately before the first and only hadith of Chapter 39, {{Bukhari|||5133|darussalam}} and can be seen in the Dar-us-Salam print edition, volume 7.

{{Quote|Bukhari (Chapter 39)|Giving one’s young children in marriage (is permissible) by virtue of the Statement of Allah: ‘And for those who have courses’ (i.e. they are still immature) (Sura 65:4) And the ‘Iddat [waiting period for a woman before lawful sexual intercourse] '''for the girl before puberty is three months''' (in the above Verse).}}

The following is from Fath al-Bari, the most authoritative commentary on Sahih Al-Bukhari.

{{Quote|1=[https://www.islamweb.net/ar/library/index.php?page=bookcontents&ID=2847&idfrom=9381&idto=9382&flag=0&bk_no=52&ayano=0&surano=0&bookhad=0 Fath Al-Bari by Ibn Hajar]|2= واللائي لم يحضن , فجعل عدتها ثلاثة أشهر قبل البلوغ ) ‏ ‏أي فدل على أن نكاحها قبل البلوغ جائز

"and those who never had menses, their prescribed period is three months before puberty, which indicates that giving her into marriage before puberty is permissible."}}

Jurists struggled to reconcile their views on the right of a father to force his minor and / or virgin daughter into a marriage contract without her consent with the contents of the following hadith (which occurs in multiple similar versions):

{{Quote|{{Muslim||1421b|reference}}|Ibn Abbas (Allah be pleased with them) reported Allah's Messenger (ﷺ) as saying:

A woman who has been previously married (Thayyib) has more right to her person than her guardian. And a virgin should also be consulted, and her silence implies her consent.}}

==In Islamic Law==
{{Main|Child Marriage in Islamic Law}}
The Encyclopedia of Unanimous Islamic Rulings says: “Scholars have unanimously agreed that it is permissible for a father to marry off his minor daughter without her consent.”

The Encyclopedia lists 14 classical scholars who reported the consensus about this, such as Ibn Abdul Barr (d.1071 AD) who said: “Scholars have unanimously agreed that a father can marry off his minor daughter without consulting with her”.

The Encyclopedia explains the basis for this consensus:{{Quote|1=Mawsu’at Al-Ijma’ Fil-Fiqh Al-Islami, Volume 3 by professor Zafir Al-Amri, first edition 2012, published by Dar Al-Fadhilah, Al-Maktabah Al-Shamilah, vol.3 p.144-147|2={{right| مستند الإجماع:
1-قوله تعالى: {يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ} [الطلاق: 4].
وجه الدلالة: جعل اللَّه سبحانه وتعالى عدة اللائي لم يحضن ثلاثة أشهر، ولا تكون العدة ثلاثة أشهر إلا من طلاق في نكاح أو فسخ، فدل ذلك على أنها تزوج وتطلق، ولا إذن لها فيعتبر، وأن نكاحها قبل البلوغ جائز .

2- عن عائشة -رضي اللَّه عنها- قالت: تزوجني رسول اللَّه -صلى اللَّه عليه وسلم- لِسِتِّ سنين، وبنى بي وأنا بنت تسع سنين .

3- تزوج قدامة بن مظعون -رضي اللَّه عنه- ابنة الزبير حين نَفِسَتْ، فقيل له، فقال: ابنة الزبير إن مت ورثتني، وإن عشت كانت امرأتي .

4- زوج علي -رضي اللَّه عنه- أم كلثوم ابنته وهي صغيرة عمر بن الخطاب -رضي اللَّه عنه- .
وجه الدلالة من هذه الأحاديث: أن عائشة، وابنة الزبير، وأم كلثوم بنت علي كنَّ صغيرات، وعندئذٍ لم يكنَّ في حال يعتبر إذنهن فيه

موسوعة الإجماع في الفقه الإسلامي، الطبعة الأولى 2012، المجلد الثالث من إعداد الدكتور ظافر بن حسن العمري، (3/ 147-144)
}}

1- Allah said: “And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated.” Quran 65:4

This verse says that the Iddah for those who haven’t menstruated is three months. And since that the Iddah is only prescribed in the case of divorce, this proves that:

A-She can marry and can get divorced.

B- Marrying her off before puberty is allowed.

C- Her consent is neglected.

2- Ayisha said: “Allah's Messenger married me when I was six years old, and consummated his marriage when I was nine”.

3- Muhammad’s companion Qudamah Bin Math’un married the daughter of Al-Zubayr when she was born. He said: “If I die then the daughter of Al-Zubayr will inherit me. If I live then she will be my wife”

4- Ali, Muhammad’s cousin and the fourth caliph, married off his minor daughter Um Kulthum to Umar the second caliph.

These reports show that Ayisha, Al-Zubayr’s daughter and Ali’s daughter were minors which means their consent was unviable.}}Al-Nawawi (d.1277 AD) in his commentary on Sahih Muslim, laid out the view of all four major legal schools on the minimum age of consummation of marriage:{{Quote|1=[https://al-maktaba.org/book/1711/2085 Al-Nawawi, Al-Minhaj Sharh Sahih Muslim, published by Dar Ihya’ Al-Turath Al-Arabi, Al-Maktabah Al-Shamilah, vol.9 p.206]|2={{right|
وَأَمَّا وَقْتُ ‌زِفَافِ ‌الصَّغِيرَةِ الْمُزَوَّجَةِ وَالدُّخُولُ بِهَا فَإِنِ اتَّفَقَ الزَّوْجُ وَالْوَلِيُّ عَلَى شَيْءٍ لَا ضَرَرَ فِيهِ عَلَى الصَّغِيرَةِ عُمِلَ بِهِ وَإِنِ اخْتَلَفَا فَقَالَ أَحْمَدُ وَأَبُو عُبَيْدٍ تُجْبَرُ عَلَى ذَلِكَ بِنْتُ تِسْعِ سِنِينَ دُونَ غَيْرِهَا وَقَالَ مَالِكٌ وَالشَّافِعِيُّ وَأَبُو حَنِيفَةَ حَدُّ ذَلِكَ أَنْ تُطِيقَ الْجِمَاعَ وَيَخْتَلِفُ ذَلِكَ بِاخْتِلَافِهِنَّ وَلَا يُضْبَطُ بِسِنٍّ وَهَذَا هُوَ الصَّحِيحُ

شرح النووي على مسلم، دار إحياء التراث العربي، المكتبة الشاملة، ج9 ص206}} 
Regarding the timing of the wedding of a minor wife and consummation of her marriage, if the husband and the minor’s legal guardian both agreed on something that doesn’t harm the minor then it’s done. If they disagree, Ahmad (the Imam of one of the 4 major legal schools in Sunni Islam) said that she is forced to be wed at the age of 9. Malik, Al-Shafi’i and Abu Hanifa (the remaining 3 Imams of the 4 major legal schools) said the timing is when she’s capable of enduring sexual intercourse which differs from one person to another and can’t be determined by age. This is the correct view.}}Mukhtasar Khalil is a major book in the Maliki legal school which is one of the four major legal schools. Al-Kharashi (d.1690) said in his commentary on this book:{{Quote|1=[https://al-maktaba.org/book/91/1009 Al-Kharashi, Sharh Al-Kharashi, published by Al-Matba’ah Al-Kubra, Al-Maktabah Al-Shamilah, vol.3 p.258]|2={{right|
وقوله وأمكن وطؤها أي بلا حد سن بل يختلف باختلاف الأشخاص ولا يشترط الاحتلام فيها كالرجل؛ لأن من أطاقت الوطء يحصل بها للرجل ‌كمال ‌اللذة

شرح الخرشي على مختصر خليل، المطبعة الكبرى الأميرية، المكتبة الشاملة، ج3 ص258
}} 
“It’s possible to have sex with her” meaning there’s no specific age. Every person is different. And it’s not required for her to reach puberty because a man can receive full pleasure if the female can endure sex.}}Many scholars say that a husband is obliged to provide for his wife only if she lets him have sex with her. This notion caused a discussion amongst scholars on the issue of a wife who’s too young to endure sex, with some scholars saying the husband in this case isn’t obliged to provide for her because he can’t have sex with her. The following quote falls within this context: Kanz Al-Daqa’iq is a major book in the Hanafi legal school. Al-Zayla’i (d.743 AH) said in his commentary on this book:{{Quote|1=[https://al-maktaba.org/book/33229/678 Al-Zayla’i, Tabyin Al-Haqa’iq, published by Al-Matba’a Al-Kubra, Al-Maktabah Al-Shamilah, vol.3 p.52]|2={{right|
قَالَ - رَحِمَهُ اللَّهُ - (وَصَغِيرَةٌ لَا تُوطَأُ) يَعْنِي لَا تَجِبُ لَهَا النَّفَقَةُ سَوَاءٌ كَانَتْ فِي مَنْزِلِهِ أَوْ لَمْ تَكُنْ، وَقَالَ الشَّافِعِيُّ لَهَا نَفَقَةٌ لِأَنَّهَا عِوَضٌ عَنْ الْمِلْكِ عِنْدَهُ كَمَا فِي الْمَمْلُوكَةِ مِلْكَ الْيَمِينِ
وَقِيلَ إنَّ الصَّغِيرَةَ إذَا كَانَتْ مُشْتَهَاةً وَيُمْكِنُ جِمَاعُهَا فِيمَا دُونَ الْفَرْجِ يَجِبُ لَهَا النَّفَقَةُ، وَلَوْ كَانَتْ الصَّغِيرَةُ تَصْلُحُ لِلْجِمَاعِ تَجِبُ نَفَقَتُهَا عَلَى الزَّوْجِ بِالْإِجْمَاعِ لِحُصُولِ الْمَقْصُودِ، وَاخْتَلَفُوا فِي حَدِّهِ فَقِيلَ بِنْتُ تِسْعِ سِنِينَ، وَالصَّحِيحُ أَنَّهُ ‌غَيْرُ ‌مُقَدَّرٍ ‌بِالسِّنِّ، وَإِنَّمَا الْعِبْرَةُ لِلِاحْتِمَالِ وَالْقُدْرَةِ عَلَى الْجِمَاعِ فَإِنَّ السَّمِينَةَ الضَّخْمَةَ تَحْتَمِلُ الْجِمَاعَ، وَإِنْ كَانَتْ صَغِيرَةَ السِّنِّ

تبيين الحقائق شرح كنز الدقائق للزيلعي، المطبعة الكبرى الأميرية، المكتبة الشاملة، ج3 ص52
}} 
“A minor who can’t endure sex” meaning the husband isn’t obliged to provide for her whether she’s living in his home or not. Al-Shafi’i said that “the husband is actually obliged to provide for her since that providing for her is the price for owning her. It’s like how a man is obliged to provide for his slave girl”….Some scholars say if the female minor is (old enough) to be sexually desirable and it’s possible to have sexual acts with her except for intercourse, then the husband is obliged to provide for her. But if the female minor can endure sex, scholars have unanimously agreed that the husband is obliged to provide for her. Scholars have disagreed on determining the age when a minor can endure sex, with some saying it’s nine. What’s is correct is that age doesn’t matter. What matters is the capability to endure sexual intercourse; a fat big female can endure intercourse even if she’s of a young age.}}ِAl-Khatib Al-Sharbini (d.1570 ِAD), who was a scholar from the Shafi'i legal school, said in his commentary on "Al-Minhaj" by Al-Nawawi:{{Quote|1=[https://al-maktaba.org/book/11444/2034 Mughni Al-Muhtaj by Al-Sharbini (d.1570 AD), published by Dar Al-Kutub Al-‘ilmiyyah, vol.4 p.373]|2={{right|
وَيَحْرُمُ وَطْءُ مَنْ لَا تَحْتَمِلُ الْوَطْءَ لِصِغَرٍ أَوْ جُنُونٍ أَوْ مَرَضٍ أَوْ هُزَالٍ أَوْ نَحْوِ ذَلِكَ لِتَضَرُّرِهَا بِهِ، وَتُمْهَلُ حَتَّى تُطِيقَ، فَلَوْ سُلِّمَتْ لَهُ صَغِيرَةً لَا تُوطَأُ لَمْ يَلْزَمْهُ تَسَلُّمُهَا؛ لِأَنَّهُ نَكَحَ لِلِاسْتِمْتَاعِ لَا لِلْحَضَانَةِ، وَإِذَا تَسَلَّمَهَا لَمْ يَلْزَمْهُ تَسْلِيمُ الْمَهْرِ كَالنَّفَقَةِ

مغني المحتاج للشربيني (ت 977هـ)، دار الكتب العلمية، ج4 ص373
}} 
It's forbidden to have sex with someone who can’t endure sex due to young age, illness or thinness because she would be harmed. She should wait until she can endure it. If a wife was handed over to her husband while she’s a minor who can’t endure sex then the husband isn’t obliged to take her because he married her for pleasure and not for custody. If he takes her then he’s not obliged to give her the dowry.}}In the 17th century, a group of Indian scholars authored a book that served as the basis for the Mughal empire legal system. This book says: {{Quote|1=[https://al-maktaba.org/book/21640/285 Mughni Al-Fatawa Al-Hindiyya by a group of Indian scholars in the 17th century, Al-Matba’ah Al-Kubra Al-Amiriyya, vol.1 p.287]|2={{right|
وأكثر المشايخ على أنه ‌لا ‌عبرة ‌للسن في هذا الباب وإنما العبرة للطاقة إن كانت ضخمة سمينة تطيق الرجال ولا يخاف عليها المرض من ذلك؛ كان للزوج أن يدخل بها، وإن لم تبلغ تسع سنين، وإن كانت نحيفة مهزولة لا تطيق الجماع ويخاف عليها المرض لا يحل للزوج أن يدخل بها، وإن كبر سنها وهو الصحيح

الفتاوى الهندية، المطبعة الكبرى الأميرية، ج1 ص287
}} 
The majority of scholars say that age doesn’t matter. What matters is the ability. If she’s big and fat, can endure men and cannot fall ill from it (sex), then the husband can consummate his marriage even if she’s not nine years old yet. But if she’s thin and weak, and can’t endure intercourse, and can fall ill from it, then the husband isn’t allowed to consummate his marriage even if she’s old. This is the correct view.}}

==Recent Fatawa==
A fatwa collection issued by the Ministry of Religious Endowments and Islamic Affairs in Kuwait, included the following fatwa (though this and similar isolated fatwas are out of step with the Islamic legal tradition - see [[Child Marriage in Islamic Law]]):{{Quote|1=[http://www.fatawa.com/view/7436 Majmu'at Al-Fatawa Al-Shar'iyya, Fatwa no. 6058]|2={{right|
هل يصح عقد الزواج على الرضيعة ويجوز التمتع بها بالتقبيل وغيره -سوى الجماع- بما لا ‏يضرها؟

الجواب: إذا كان العقد مستوفيًا لشروطه الشرعية، فإنها تصبح به زوجته من كل الوجوه، ويحل له منها ‏النظر إليها ولمسها وتقبيلها، ولا يحل له جماعها حتى تطيقه من غير ضرر، فإذا أطاقته حل له منها ‏ذلك أيضًا.

مجموعة الفتاوى الشرعية، فتوى رقم 6058
}} 
Question: Is it allowed to marry a suckling baby and is it allowed to pleasure myself with her by kissing her and doing other unharmful acts excluding sex?
Answer: If the marriage contract fulfills the Islamic legal requirements then she’s considered to be his wife in all respects and he’s allowed to look at her, touch her and kiss her. He’s not allowed to have sex with her until she can endure sex without causing her any harm.}}December 2010 fatwa from popular Islamic website.

{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamonline.net%2Far%2FIOLCounsel_C%2F1278406761316%2F1278406720653%2F%D9%87%D9%84-%D9%8A%D8%AC%D9%88%D8%B2-%D8%AA%D8%AD%D8%AF%D9%8A%D8%AF-%D8%B3%D9%86-%D8%B2%D9%88%D8%A7%D8%AC-%D9%84%D9%84%D9%81%D8%AA%D9%8A%D8%A7%D8%AA%D8%9F-&date=2011-02-03 Is it permissible to restrict the age at which girls can marry?] Submitted by Ahmad, IslamOnline, December 24, 2010|2=The Noble Qur'an has also mentioned the waiting period [i.e. for a divorced wife to remarry] for the wife who has not yet menstruated, saying: "And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated" [Qur'an 65:4]. Since this is not negated later, '''we can take from this verse that it is permissible to have sexual intercourse with a prepubescent girl'''. The Qur'an is not like the books of jurisprudence which mention what the implications of things are, even if they are prohibited. '''It is true that the prophet (PBUH) entered into a marriage contract with A'isha when she was six years old, however he did not have sex with her until she was nine years old''', according to al-Bukhari.}}

{{Quote|1=[http://www.webcitation.org/61C5nBLpe Child marriage in Islam] Islamweb, Fatwa No. 88089, June 24, 2004|2='''Getting married at an early age is something that is confirmed by the book of Allah''', the Sunnah of his Prophet (Sallallahu Alaihi wa Sallam), the consensus of the scholars and the actions of the companions, and the Muslims who came after them.

Moreover, the interest of Shariah proves it. So the claim that this was abrogated is not correct. And the Hadith did not include that meaning; it just states that a virgin woman is not to be married until consulted.

The evidence from the Qur'an is:

1. The saying of Allah: "And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]". (At-Talaq 65:4)

So, '''Allah set rulings of marriage, divorce and waiting period for the women who have not yet had menses, i.e. the young girls'''.

The Iddah (waiting period) does not take place except after marriage.}}

==Muhammad==

===Married Aisha When She Was Six===
{{main|Portal: Muhammad’s Wives and Consorts}}
Muhammad consummated his marriage with the 9 year old Aisha, while she remained pre-pubescent.

{{Quote|{{Muslim||1422b|reference}}|A'isha (Allah be pleased with her) reported: Allah's Apostle (Mohammad) married me when I was six years old, and I was admitted to his house when I was nine years old.}}

==Muhammad's Companions==
{{Main|Child Marriage and Muhammad's Companions}}

Umar the 2rd Caliph married Umm Kulthum at a time when she was 10-12 years old. Some sources say she was five years old.

{{Quote|In Tarikh Khamees, Volume 2, p. 384 ('Dhikr Umm Kalthum') and Zakhair Al-Aqba, p. 168|

"'Umar asked 'Ali for the hand of his daughter, Umm Kulthum in marriage. 'Ali replied that '''she has not yet attained the age (of maturity)'''. 'Umar replied, 'By Allah, this is not true. You do not want her to marry me. If she is underage, send her to me'. Thus 'Ali gave his daughter Umm Kulthum a dress and asked her to go to 'Umar and tell him that her father wants to know what this dress is for. When she came to Umar and gave him the message, he grabbed her hand and forcibly pulled her towards him. 'Umm Kulthum asked him to leave her hand, which Umar did and said, 'You are a very mannered lady with great morals. Go and tell your father that you are very pretty and you are not what he said of you'. With that 'Ali married Umm Kulthum to 'Umar."}}

{{Quote|1=[http://www.webcitation.org/61C5nBLpe Child marriage in Islam] Islamweb, Fatwa No. 88089, June 24, 2004|2=Getting married at an early age is something that is confirmed by the book of Allah, the Sunnah of his Prophet (Sallallahu Alaihi wa Sallam), the consensus of the scholars and the actions of the companions, and the Muslims who came after them...

'''There are many Ahadith which confirm that marriage at an early age was widespread among the companions and no one denied its permissibility.''' Getting married at an early age was not peculiar to the Prophet (Sallallahu Alaihi wa Sallam) as some people think, but it was general for him and for his Ummah.

The following are some of the actions of the Sahaba (companions):

1. Ali Ibn Abi Talib, may Allah be pleased with him, married his daughter, Um Kulthum to Omar Ibn Al-Khattab, may Allah be pleased with him, and she mothered a child before the death of the Prophet (Sallallahu Alaihi wa Sallam). '''Omar got married to her while she was young before reaching the age of puberty'''. This is reported by Ibn Saad in 'Al-Tabaqat'.

2. From Urwa Ibn Zubair: that Zubair, may Allah be pleased with him, married his daughter when she was very young. Reported by Saeed Ibn Mansour, in his Sunnah, and Ibn Abi Shaibah, in Al-musannaf, with a Sahih chain of narration.

Al-Shafie said in the book of Al-Um: "Many companions of the Prophet (Sallallahu Alaihi wa Sallam) married their daughters while these were still young."

'''Delaying the marriage of girls in many Muslim countries is something new and contradictory to what Muslims used to do over many centuries. This is because of westernization and the application of man-made laws. This caused a change in understandings and customs within a considerable number of the population, and it is absolutely not permissible to consider the customs and traditions in a given country as the standard by which people abide, and fail to obey the absolute evidences of Shariah'''.

In some Muslim countries, the marriage for girls has been delayed by many years beyond the age of puberty. This has indeed led to an increase in the removal of the veil from the face, and increased fornication and adultery, as well as the emergence of deviation in conduct and religion among the youth. They had become morally unstable as they lack affection, chastity, and protection their private parts from illegal sexual relations.

By delaying marriage, there is also a reduction in the number of Muslims in the Ummah, and this is contrary to the order of the Prophet (Sallallahu Alaihi wa Sallam), as he ordered us to have many children so that the Muslim nation will be greater in number than the previous nations.}}

==Other Hadith==

The following Muwatta hadith indicates it would be permissible to marry girls who have not reached puberty.

{{quote|{{Muwatta|29|33|108|}}|
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, visited Umm Salama while she was in mourning for Abu Salama and she had put aloes on her eyes. He said, "What is this, Umm Salama?" She said, "It is only aloes, Messenger of Allah." He said, "Put it on at night and wipe it off in the daytime."

'''Malik said, "The mourning of a young girl who has not yet had a menstrual period takes the same form as the mourning of one who has had a period. She avoids what a mature woman avoids if her husband dies." '''

Malik said, "A slave-girl mourns her husband when he dies for two months and five nights like her idda.''

Malik said, "An umm walad does not have to mourn when her master dies, and a slave-girl does not have to mourn when her master dies. Mourning is for those with husbands."}}

==Miscellaneous==

{{Quote|1=[[:File:Bida alfawaid p603.jpg|Bada'i al-Fuwa'id of Ibn Qayyim, page 603]]|2="It was narrated by Ahmed that a man came to him that feared that he would ejaculate while he was fasting. Ahmed said: "What I see is that he can release semen without ruining the fast, he can masturbate using his hands or the hands of his wife, If he has an "Ammah" whether be it a girl or a little child, she can masturbate for him using her hands, and if she was a non-believer, he can sleep with her without releasing (his semen), if he released it in her, it becomes impermissible".}}

{{Quote|Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz Al-Sheikh|It is incorrect to say that it's not permitted to marry off girls who are 15 and younger. A girl aged 10 or 12 can be married. Those who think she's too young are wrong and they are being unfair to her. We hear a lot in the media about the marriage of underage girls. We should know that Shariah law has not brought injustice to women.<ref>[http://www.cnn.com/2009/WORLD/meast/01/17/saudi.child.marriage/index.html?iref=newssearch Top Saudi cleric: OK for young girls to wed] - CNN, January 17, 2009</ref>}}

{{Quote|Grand Mufti of Saudi Arabia, Sheikh Abdul Aziz Al-Sheikh|Our mothers and before them our grandmothers married when they were barely 12. Good upbringing makes a girl ready to perform all marital duties at that age.<ref>Carlyle Murphy - [http://www.globalpost.com/dispatch/saudi-arabia/090416/child-marriage-case-showcases-deep-splits-saudi-society Child marriage case showcases deep splits in Saudi society] - GlobalPost, April 16, 2009</ref>}}

{{Quote|Skeikh Mohamed Ibn Abderrahmane Al-Maghraoui|The marriage of nine-year-old girls is not forbidden because according to the Hadith (the Prophet Mohammed's sayings), Mohammed married Aisha when she was only seven-years-old and he consummated his union when she was nine.

A nine-year-old girl has the same sexual capacities like a woman of twenty and over.<ref>[https://www.maghrawi.net/arch?sid=408 Fatwa in favour of 9-year-old girl marriage] - 2008</ref>}}

{{Quote|1=[http://web.archive.org/web/20080127161338/http://islam.tc/ask-imam/view.php?q=6737 I would like to marry a woman who is 12 years old, her father and she has also agreed. What is your advise?] Islamic Q & A Online with Mufti Ebrahim Desai, Ask-Imam, Question No. 6737|2=According to the Shari'ah, if a girl is a minor (did not attain puberty), she may be given in marriage by her father. When she attains puberty, she has the right to maintain the marriage or discontinue the marriage. There is no age limit to be intimate with one's wife even if she is a minor.}}

{{Quote|1=Ahmed Sani Yerima, former governor and current senator of Zamfara State, Nigeria|2=Child marriage in Islam is permissible. In the Koran there is no specific age of marriage...[If the government imposed new laws against child marriage] There will be violent conflict from the Muslims, saying that 'no, we will not accept this, we'd rather die than accept something which is not a law from Allah.'<ref name="TONOV282008">{{cite web|url= http://www.wunrn.com/news/2008/11_08/11_24_08/112408_nigeria.htm|title= Nigeria Child Brides-Broken Lives |publisher= Times Online|author= |date= November 28, 2008|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.wunrn.com%2Fnews%2F2008%2F11_08%2F11_24_08%2F112408_nigeria.htm&date=2013-06-15|deadurl=no}}</ref>}}

{{Quote|Ahmed Sani Yerima, former governor and current senator of Zamfara State, Nigeria<ref name="TNTJuly212013">{{cite web |url= http://thenigeriatoday.net/i-could-marry-off-my-six-year-old-daughter-if-i-so-wished-senator-ahmed-yerima-replies-critics/|title= I Could Marry Off My Six Year Old Daughter If I So Wished, Senator Ahmed Yerima Replies Critics|publisher= The Nigeria Today|author= |date= July 21, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fthenigeriatoday.net%2Fi-could-marry-off-my-six-year-old-daughter-if-i-so-wished-senator-ahmed-yerima-replies-critics%2F&date=2013-07-22|deadurl=no}}</ref>|Nigeria has many uncountable problems and none of them is early marriage. As a matter of fact early marriage (is) the solution to about half of our problems. For those who wonder if I can give my daughter(s) out in marriage at the age of 9 or 13, I tell you most honestly, I can give her out at the age of 6 if I want to and it’s not your business. This is because I am a Muslim and I follow the example of the best of mankind, Muhammad ﺻَﻠَّﻰ ﺍﻟﻠَّﻪُ ﻋَﻠَﻴْﻪِ ﻭَﺳَﻠَّﻢَ... }}

{{Quote|1=[http://www.islamqa.com/en/ref/1493/pedophile Ruling on marrying young women] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 1493|2=...it is permitted to contract marriage with a young girl and to hand her over to her husband to stay with him before she reaches adolescence.}}

{{Quote|Dr. Ahmad al-Mu’bi, Saudi marriage officiant|You can have a marriage contract even with a 1-year-old girl, not to mention a girl of 9, 7 or 8. But is the girl ready for sex or not? What is the appropriate age for sex for the first time? This varies according to environment and tradition.<ref>https://www.foxnews.com/story/saudi-marriage-official-says-1-year-old-brides-ok Saudi Marriage Official Says 1-Year-Old Brides OK] - Fox News, June 2, 2008</ref><ref>[http://www.memritv.org/clip/en/1798.htm LBC TV (Lebanon) - June 19, 2008 - 03:08] - MEMRI TV, Video Clip No. 1798</ref>}}

{{Quote|Sheik Mohammed al-Hazmi, a legislator in Yemen, 2009|Everything that is not forbidden is permitted. [The new law in Yemen that set the minimum marriage age at 17] is a Western plot aimed at Westernizing our culture. The West wants to teach us how to marry, conceive and divorce. This is cultural colonization that we reject.<ref>[https://www.foxnews.com/story/islamists-fight-yemen-law-banning-child-marriage Islamists Fight Yemen Law Banning Child Marriage] - Fox News, April 16, 2009</ref>}}

{{Quote|1=Sheikh Hamoud Hashim al-Tharihi, general secretary of the Vice and Virtue Committee and member of the Islah Party in Yemen|2=Because this happened to the Prophet, we cannot tell people that it is prohibited to marry at an early age.<ref>[http://news.bbc.co.uk/2/hi/middle_east/7711554.stm Child marriage and divorce in Yemen] - Jenny Cuff - BBC, November 6, 2008</ref>}}

{{Quote|1=[http://www.islamqa.com/en/ref/1493/pedophile Ruling on marrying young women] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 1493|2=...it is permitted to contract marriage with a young girl and to hand her over to her husband to stay with him before she reaches adolescence.}}

{{Quote|Shaikh ibn Baz's answer on the Q & A site of the Muslim Students Organization of the University of Houston|...If she is married without her permission, by threat or coercion, then the marriage is not valid. The only exeption is in the case of the father and his daughter who is less than nine years of age. There is no harm if he gets her married while she is less than nine years old, according to the correct opinion. This is based on the messenger of Allah (peace be upon him) marrying Aisha without her consent when she was less than nine years old, as is stated in authentic Hadith...<ref>[http://web.archive.org/web/20040216151301/http://www.uh.edu/campus/msa/articles/fatawawom/marriage.html Questions Related to Marriage/ Is it allowed for a father to force his daughter to marry a specific man that she does not want to marry?] - Muslim Students Organization of the University of Houston</ref>}}

{{Quote|Mufti Fazlul Haque Amini|Banning child marriage will cause challenging the marriage of the holy prophet of Islam, who also married minor Ayesha, when she was just eight years old. The new law [seeking to ban child marriages] initiated by the current government [of Bangladesh] will put the moral character of the prophet into controversy and challenge. Islam permits child marriage and it will not be tolerated if any ruler will ever try to touch this issue in the name of giving more rights to women.<ref>[https://www.independentsentinel.com/horrors-of-child-marriage/?amp Islamist leader threatens of waging Jihad] - Weekly Blitz, April 20, 2011</ref>}}

==See Also==

*[[Qur'an, Hadith and Scholars:Aisha]]

==References==
{{Reflist|30em}}

[[Category:QHS]]
[[Category:Muhammad]]
[[Category:Women]]
[[Category:Child Marriage]]
[[Category:Sex]]
[[Category:Shariah (Islamic Law)]]
[[Category:Human rights]]
[[Category:Fiqh (legal theory)]]
[[ar:القرآن_والحديث_والعلماء:_زواج_الأطفال]]
[[fr:Coran, hadith et savants : Le Mariage d'enfant]]

Qur'an, Hadith and Scholars: Abu Hurayrah

2026-05-15T22:46:12Z

Asmith: fixed language and score

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'''<nowiki/>'Abd al-Rahman ibn Sakhr ad-Dawsi''' (Arabic : عبدالرحمن بن صخر الدوسي), or '''Abu Hurayra''', born between 601 and 604 and died between 676 and 679, is a celebrated sahabi, or companion of the prophet Mohammed. It is estimated that he transmited 5,374 hadiths, more or less the equivalent of an entire Qu'ran by himself. He is cited in more than half of the classic isnâds (chains of transmission) of the hadiths, making him the greatest know traditionalist (muhaddith). He is therefore responsible for transmitting more hadiths than any other companion of the prophet according to the tradition, even though according to this same tradition he spent less time around Muhammad and was less intimitely familiar with him than the other companions. In affect, according the majority of authors, he only knew Muhammad during the latter part of his life: at most he knew the prophet for 4 years before the latter's death.

He was very poor during the life of the prophet, but he became the governor of Bahrain during the reign of ‘Umar Ibn al-Khattâb, and he subsequently abandoned the post then became emir of Madinah under the caliphate of Mu’âwiya.

==Place of Abu Hurayrah amongst the Companions of the Prophet During his Lifetime==

===Bukhari 5432 (and 3708) :===
{{Quote|{{Bukhari|||5432|darussalam}}|« Narrated Abu Huraira:
'''I used to accompany Allah's Messenger (ﷺ) to fill my stomach'''; and that was when I did not eat baked bread, nor wear silk. Neither a male nor a female slave used to serve me, and '''I used to bind stones over my belly and ask somebody to recite a Qur'anic Verse for me though I knew it, so that he might take me to his house and feed me. Ja`far bin Abi Talib was very kind to the poor''', and he used to take us and feed us with what ever was available in his house, (and if nothing was available), '''he used to give us the empty (honey or butter) skin which we would tear and lick whatever was in it.'''»}}

===Thirmidhi 3764 :===
{{Quote|{{Al Tirmidhi|46|6|46|3764}}|Narrated Abu Hurairah:

"None has put on sandals - nor worn them, nor ridden a mount, nor a Kur, after the Messenger of Allah (ﷺ) - better than Ja'far [bin Abi Talib]."}}

===Bukhari 5375 :===
{{Quote|{{Bukhari|||5375|darussalam}}|Narrated Abu Huraira:

'''Once while I was in a state of fatigue (because of severe hunger), I met 'Umar bin Al-Khattab, so I asked him to recite a verse from Allah's Book to me. He entered his house and interpreted it to me. (Then I went out and) after walking for a short distance, I fell on my face because of fatigue and severe hunger.''' Suddenly I saw Allah's Apostle standing by my head. He said, "O Abu Huraira!" I replied, "Labbaik, O Allah's Messenger (ﷺ), and Sadaik!" Then he held me by the hand, and made me get up. Then he came to know what I was suffering from. He took me to his house, and ordered a big bowl of milk for me. I drank thereof and he said, "Drink more, O Abu Hirr!" So I drank again, whereupon he again said, "Drink more." So I drank more till my belly became full and looked like a bowl. '''Afterwards I met 'Umar and mentioned to him what had happened to me, and said to him, "Somebody, who had more right than you, O 'Umar, took over the case. By Allah, I asked you to recite a Verse to me while I knew it better than you."''' On that Umar said to me, "By Allah, if I admitted and entertained you, it would have been dearer to me than having nice red camels.''' }}

===Bukhari 6452 :===
{{Quote|{{Bukhari|||6452|darussalam}}|Narrated Abu Huraira:

'''By Allah except Whom none has the right to- be worshipped, (sometimes) I used to lay (sleep) on the ground on my liver (abdomen) because of hunger, and (sometimes) I used to bind a stone over my belly because of hunger. One day I sat by the way from where they (the Prophet (ﷺ) and his companions) used to come out. When Abu Bakr passed by, I asked him about a Verse from Allah's Book and I asked him only that he might satisfy my hunger, but he passed by and did not do so.''' Then `Umar passed by me and I asked him about a Verse from Allah's Book, and I asked him only that he might satisfy my hunger, but he passed by without doing so. Finally Abu-l-Qasim (the Prophet (ﷺ) ) passed by me and he smiled when he saw me, for he knew what was in my heart and on my face. He said, "O Aba Hirr (Abu Huraira)!" I replied, "Labbaik, O Allah's Messenger (ﷺ)!" He said to me, "Follow me." He left and I followed him. Then he entered the house and I asked permission to enter and was admitted. He found milk in a bowl and said, "From where is this milk?" They said, "It has been presented to you by such-and-such man (or by such and such woman)." He said, "O Aba Hirr!" I said, "Labbaik, O Allah's Messenger (ﷺ)!" He said, "Go and call the people of Suffa to me." '''These people of Suffa were the guests of Islam who had no families, nor money, nor anybody to depend upon, and whenever an object of charity was brought to the Prophet, he would send it to them and would not take anything from it, and whenever any present was given to him, he used to send some for them and take some of it for himself.''' The order of the Prophet upset me, and I said to myself, "How will this little milk be enough for the people of As- Suffa? though I was more entitled to drink from that milk in order to strengthen myself", but behold! The Prophet (ﷺ) came to order me to give that milk to them. I wondered what will remain of that milk for me, but anyway, I could not but obey Allah and His Apostle so I went to the people of As-Suffa and called them, and they came and asked the Prophet's permission to enter. They were admitted and took their seats in the house. The Prophet (ﷺ) said, "O Aba-Hirr!" I said, "Labbaik, O Allah's Messenger (ﷺ)!" He said, "Take it and give it to them." So I took the bowl (of milk) and started giving it to one man who would drink his fill and return it to me, whereupon I would give it to another man who, in his turn, would drink his fill and return it to me, and I would then offer it to another man who would drink his fill and return it to me. Finally, after the whole group had drunk their fill, I reached the Prophet (ﷺ) who took the bowl and put it on his hand, looked at me and smiled and said. "O Aba Hirr!" I replied, "Labbaik, O Allah's Messenger (ﷺ)!" He said, "There remain you and I." I said, "You have said the truth, O Allah's Messenger (ﷺ)!" He said, "Sit down and drink." I sat down and drank. He said, "Drink," and I drank. He kept on telling me repeatedly to drink, till I said, "No. by Allah Who sent you with the Truth, I have no space for it (in my stomach)." He said, "Hand it over to me." When I gave him the bowl, he praised Allah and pronounced Allah's Name on it and drank the remaining milk.}}

====Commentary :====
'''Ahl as-Suffah (أهل الصفة)''' : literally, the people of the banquet. They sojourned permanently about the prophet's mosque and sheltered under a canopy.

Verse 273 of surah number two al-Baqarah may make an allusion to them:
{{Quote|{{Quran|2|273}}|[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.
}}

===Bukhari 7324 :===
{{Quote|{{Bukhari|||7324|darussalam}}|Narrated Muhammad:

We were with Abu Huraira while he was wearing two linen garments dyed with red clay. He cleaned his nose with his garment, saying, "Bravo! Bravo! Abu Huraira is cleaning his nose with linen! '''There came a time when I would fall senseless between the pulpit of Allah's Messenger (ﷺ) and `Aisha's dwelling whereupon a passerby would come and put his foot on my neck, considering me a mad man, but in fact, I had no madness, I suffered nothing but hunger."'''}}
During the course of the last four years of the life of the prophet when according to the tradition he had total, uncontested power in Medinah, it is difficult to imagine someone daring to step upon the neck of a true companion of the prophet in broad daylight. It seems possible that Abu Hourayra didn't habitually accompany the prophet but rather stayed in or around the mosque of Madinah in the day, and homeless under the stars at night, amongst the "Suffah." In such a position he might well have seen the power that religion had in those times in that place. The opportunities afforded by religion would have been apparent.

==Judged as Liable to Empty Talk during the Lifetime of the Prophet, Saved by the Magic Cloth==
If one takes into account that he supposedly transmitted more than 5000 hadiths in the space of four years, that works out to collectively about 4 hadith per day, a startling piece of statistical evidence. Even more confusing : according to numerous sources, during these 4 years, in total he could only have known the prophet for a year and nine months since the prophet sent him under the command of ibn Al Hadhrami to Bahrain. The prophet died while Abu Hurayrah was still there in Bahrain (Abou Houreyra : Mahmoud Abou Ar Riya Al Misri, Commentaires des Hadiths, de Ibn Koteyba, page 39 et 41). But also because the prophet had spent a great amounts of his time in military expeditions during the last 4 years of his life it is unlikely that Abu Hurayrah spent even 1 year and 9 months around him. Numerous contemporaries of Abu Hurayrah expressed their astonishment if not their doubts concerning this profusion of hadith traditions which seemed to come from him with remarkable frequency:

===Muslim 6399 (2493) :===
{{Quote|{{Muslim||2493|reference}}|'A'isha reported:

'''Don't you feel surprised at Abu Huraira?''' He came (one day) and sat beside the nook of my apartment and began to narrate (the hadith of Allah's Apostle). I was hearing while I was engaged in extolling Allah (reciting Subhan Allah) constantly. He stood up before I finished my repetition of Subhan Allah. '''If I were to meet him I would have warned him in stern words that Allah's Messenger (ﷺ) did not speak so quickly as you talk.'''

}}(See also Muslim 7509 (2493) and 7510 (3004) and Bukhari 3568)

===Ahmad in al-Mousnad (16/563) :===
{{Quote|Ahmad in al-Musnad (16/563)|- « You recount too many hadith traditions! »
- « If I recounted to you all that I have understood from the prophet (peace and prayers of Allah be upon him) you would qualify me as a "collector of anything that comes my way" and you would discuss nothing more with me. »

}}

===Muslim 6397 (2492)===
{{Quote|{{Muslim||2492a|reference}}|Al-A'raj reported that he heard Abu Huraira as saying:

''' You are under the impression that Abu Huraira transmits so many ahadith from Allah's Messenger (may peace up upon him)'''; (bear in mind) Allah is the great Reckoner. I was a poor man and I served Allah's Messenger (ﷺ) being satisfied with bare subsistence, whereas the immigrants remained busy with transactions in the bazar; while the Ansar had been engaged in looking after their properties. (He further reported) that '''Allah's Messenger (ﷺ) said: He who spreads the cloth would not forget anything that he would hear from me. I spread my cloth until he narrated something. I then pressed it against my (chest), so I never forgot anything that I heard from him.'''}}
(see also Bukhari 118,119, 3648, 7354, 2047 and 2350)

==Suspicion that he Invented Hadiths==

===Bukhari 5355 :===
{{Quote|{{Bukhari|||5355|darussalam}}|Narrated Abu Huraira:

"The Prophet (ﷺ) said, 'The best alms is that which is given when one is rich, and a giving hand is better than a taking one, and you should start first to support your dependents.' A wife says, 'You should either provide me with food or divorce me.' A slave says, 'Give me food and enjoy my service." A son says, "Give me food; to whom do you leave me?" '''The people said, "O Abu Huraira! Did you hear that from Allah's Messenger (ﷺ) ?" He said, "No, it is from my own self."'''}}

===Muslim 2589 (1109)===
{{Quote|{{Muslim||1109a|reference}}|Abu Bakr (he is Abu Bakr b. Abd al-Rahman b. Harith) reported:

I heard Abu Huraira (Allah be pleased with him) narrating that he who is overtaken by dawn in a state of seminal emission should not observe fast. I made a mention of it to 'Abd al-Rahman b. Harith (i. e. to his father) but he denied it. 'Abd al-Rahman went and I also went along with him till we came to'A'isha and Umm Salama (Allah be pleased with both of them) and Abd al-Rahman asked them about it. Both of them said: (At times it so happened) that the Messenger of Allah (ﷺ) woke up in the morning in a state of junub (but without seminal emission in a dream) and observed fast He (the narrator) said: We then proceeded till we went to Marwan and Abd al-Rahman made a mention of it to him. Upon this Marwan said: I stress upon you (with an oath) that you better go to Abu Huraira and refer to him what is said about it. So we came to Abu Huraira and Abu Bakr had been with us throughout and 'Abd al-Rahman made a mention of it to him, whereupon Abu Huraira said: Did they (the two wives of the Holy Prophet) tell you this? He replied: Yes Upon this (Abu Huraira) said: They have better knowledge. '''Abu Huraira then attributed that what was said about it to Fadl b. 'Abbas and said: I heard it from Fadl and not from the Messenger of Allah (ﷺ). Abu Huraira then retracted from what he used to say about it.''' Ibn Juraij (one of the narrators) reported: I asked 'Abd al-Malik, if they (the two wives) said (made the statement) in regard to Ramadan, whereupon he said: It was so, and he (the Holy Prophet) (woke up in the) morning in a state of junub which was not due to the wet dream and then observed fast.}}

==His Use and Occasional Inconvienence to the Caliphates==
While he was impoverished during the life of the prophet, Abu Hurayrah managed to considerably enrich himself during the reigns of the first caliphs. He was designated the emir of Madinah more than once. He continued to narrate hadiths throughout his life, but not everyone seemed pleased by his narrations: 'Umar threatened him to shut him up while Mu’âwiya found it easier to purchase his silence.

===Tarik Madinat Dimachk by Ibn Asākir Vol 67 p 343===
{{Quote||From al Saib bin Yazid who said :I understood Omar ibn al-Khattab to say to Abu Hourayrah : « Either you stop putting out hadith 'from the messenger of Allah' or I will send you to the land of Daws. »}}

===Ibn Asâkir (Ta’rikh Dimashq), Ibn Kathir (Al-Bidaya wa l-Nihâya), Al Dhahabî (Siyar A’lâmi al Nubalâ)===
{{Quote||from Sheikh Ahmad : « Abû Hurayrah shut up when Mu’âwiya paid him, and when he didn't pay, Abu Hurayrah talked. »}}

===Bukhari 120 + Ibn Hajar al-’Asqalanî (Fath al-Bari)===
{{Quote|{{Bukhari|||120|darussalam}}|Narrated Abu Huraira:

I have memorized two kinds of knowledge from Allah's Messenger (ﷺ). I have propagated one of them to you and if I propagated the second, then my pharynx (throat) would be cut (i.e. killed).

}}
'''Ibn Hajar al-‘Asqalanî (Fath al-Bari)''' explains the previous hadith in these terms : « The scholars have deduced that the jar that he did not divulge contains some hadiths with the names of the governors of the treasury, their state and their time period. Abû Hurayra made the same indirect reference to certain ones amongst them, because because he was afraid for himself. »

===Ibn Sa’d al-Baghdadi Kitab al-Tabaqât al Kabîr :===
{{Quote||« I was a servant of Ibn ‘Affan and Bint Ghazwane just to keep food in my belly. I drove them when they were on their mounts and served them when they descended. She [Bousra Bint Ghazwane] told me one day : « you will only mount a mount when they are upright [it is very difficult to mount a dromedary upright] and you will only come down barefoot. » Then god allowed me to marry her[when he was promoted to amir under Mu’âwiya] and I told him : «You will only get down barefoot and you will only get on when it is upright. »}}
Abu Hurayrah finished his life immensely wealthy, the governor of Medinah living in a palace. In the service of the first caliphs and in particular the Umayyads, he very effectively collaborated and ingratiated himself with the founders of today's current Sunni islam, a venture which served to make him immensely rich and powerful.

==Examples of Hadiths in the Pure Style of Abu Hurayrah==

===Some Hadiths Which Were Favored by the Caliphate:===

====Bukhari 6924 :====
{{Quote|{{Bukhari|||6924|darussalam}}|Narrated Abu Huraira:

When the Prophet (ﷺ) died and Abu Bakr became his successor and some of the Arabs reverted to disbelief, `Umar said, "O Abu Bakr! How can you fight these people although Allah's Messenger (ﷺ) said, 'I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah, 'and whoever said, 'None has the right to be worshipped but Allah', Allah will save his property and his life from me, unless (he does something for which he receives legal punishment) justly, and his account will be with Allah?' "Abu Bakr said, "By Allah! I will fight whoever differentiates between prayers and Zakat as Zakat is the right to be taken from property (according to Allah's Orders). By Allah! If they refused to pay me even a kid they used to pay to Allah's Messenger (ﷺ), I would fight with them for withholding it." `Umar said, "By Allah: It was nothing, but I noticed that Allah opened Abu Bakr's chest towards the decision to fight, therefore I realized that his decision was right."}}

====Bukhari 1442 :====
{{Quote|{{Bukhari|||1442|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, "Every day two angels come down from Heaven and one of them says, '''«'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.'»'''}}

====Bukhari 2548 and 2549 :====
{{Quote|{{Bukhari|||2548|darussalam}}|Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "A pious slave gets a double reward." Abu Huraira added: By Him in Whose Hands my soul is but for Jihad (i.e. holy battles), Hajj, and my duty to serve my mother, I would have loved to die as a slave.}}

====Abu Dawud 2175 :====
{{Quote|{{Abu Dawud||2175|darussalam}}|Narrated AbuHurayrah:

The Prophet (ﷺ) said: Anyone who incites a woman against her husband or a slave against his master is not one of us.}}

===Others concerning good morals:===

====Bukhari 5185 :====
{{Quote|{{Bukhari|||5185|darussalam}}|« Narrated Abu Huraira:

The Prophet (ﷺ) said, "Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women." ».}}

====Bukhari 5136 and Muslim 1419 :====
{{Quote|{{Bukhari|||5136|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, "A widow should not be given in marriage except after consulting her; and a virgin should not be given in marriage except after her permission." The people asked, "O Allah's Messenger (ﷺ)! How can we know her permission?" He said, "Her silence (indicates her permission).}}

====Bukhari 1088 and Muslim 1339 :====
{{Quote|{{Bukhari|||1087|darussalam}}|Narrated Abu Huraira:

The Prophet (p.b.u.h) said, "It is not permissible for a woman who believes in Allah and the Last Day to travel for one day and night except with a Mahram."}}

====Bukhari 5194 :====
{{Quote|{{Bukhari|||5194|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, "If a woman spends the night deserting her husband's bed (does not sleep with him), then the angels send their curses on her till she comes back (to her husband).}}
(see also Muslim 1436)

====Tirmidhi 1159 :====
{{Quote|{{Al Tirmidhi|10|2|10|1159}}|Abu Hurairah narrated that The Prophet said:

“If I were to order anyone to prostrate to anyone, then I would order the wife to prostrate to her husband.”}}

====Muslim 5661 :====
{{Quote|{{Muslim||2167a|reference}}|Abu Huraira reported Allah's Messenger (ﷺ) as saying:

Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it.}}

===Other hadiths:===

====Muslim 6580 :====
{{Quote|{{Muslim||2582|reference}}|Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The claimants would get their claims on the Day of Resurrection so much so that the hornless sheep would get its claim from the horned sheep.}}

====Bukhari 3295 :====
{{Quote|{{Bukhari|||3295|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, "If anyone of you rouses from sleep and performs the ablution, he should wash his nose by putting water in it and then blowing it out thrice, because Satan has stayed in the upper part of his nose all the night."}}

====Bukhari 608 :====
{{Quote|{{Bukhari|||608|darussalam}}|Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "When the Adhan is pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion he returns again till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed."}}

====Bukhari 3320 :====
{{Quote|{{Bukhari|||3320|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said "If a house fly falls in the drink of anyone of you, he should dip it (in the drink) and take it out, for one of its wings has a disease and the other has the cure for the disease."}}

====Bukhari 278 :====
{{Quote|{{Bukhari|||278|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, 'The (people of) Bani Israel used to take bath naked (all together) looking at each other. The Prophet (ﷺ) Moses used to take a bath alone. They said, 'By Allah! Nothing prevents Moses from taking a bath with us except that he has a scrotal hernia.' So once Moses went out to take a bath and put his clothes over a stone and then that stone ran away with his clothes. Moses followed that stone saying, "My clothes, O stone! My clothes, O stone! till the people of Bani Israel saw him and said, 'By Allah, Moses has got no defect in his body. Moses took his clothes and began to beat the stone." Abu Huraira added, "By Allah! There are still six or seven marks present on the stone from that excessive beating."}}

====Bukhari 279 :====
{{Quote|{{Bukhari|||279|darussalam}}|Narrated Abu Huraira:

The Prophet (ﷺ) said, 'The (people of) Bani Israel used to take bath naked (all together) looking at each other. The Prophet (ﷺ) Moses used to take a bath alone. They said, 'By Allah! Nothing prevents Moses from taking a bath with us except that he has a scrotal hernia.' So once Moses went out to take a bath and put his clothes over a stone and then that stone ran away with his clothes. Moses followed that stone saying, "My clothes, O stone! My clothes, O stone! till the people of Bani Israel saw him and said, 'By Allah, Moses has got no defect in his body. Moses took his clothes and began to beat the stone." Abu Huraira added, "By Allah! There are still six or seven marks present on the stone from that excessive beating."}}

====Bukhari 3292 :====
{{Quote|{{Bukhari|||3292|darussalam}}|« Narrated Abu Qatada:

as below. Narrated Abu Qatada: The Prophet (ﷺ) said, "A good dream is from Allah, and a bad or evil dream is from Satan; so if anyone of you has a bad dream of which he gets afraid, he should spit on his left side and should seek Refuge with Allah from its evil, for then it will not harm him." »}}

====Bukhari 3860 :====
{{Quote|{{Bukhari|||3860|darussalam}}|« Narrated Abu Huraira:

That once he was in the company of the Prophet (ﷺ) carrying a water pot for his ablution and for cleaning his private parts. While he was following him carrying it (i.e. the pot), the Prophet (ﷺ) said, "Who is this?" He said, "I am Abu Huraira." The Prophet (ﷺ) said, "Bring me stones in order to clean my private parts, and do not bring any bones or animal dung." Abu Huraira went on narrating: So I brought some stones, carrying them in the corner of my robe till I put them by his side and went away. When he finished, I walked with him and asked, "What about the bone and the animal dung?" He said, "They are of the food of Jinns. The delegate of Jinns of (the city of) Nasibin came to me--and how nice those Jinns were--and asked me for the remains of the human food. I invoked Allah for them that they would never pass by a bone or animal dung but find food on them." »}}

====Muslim 6924 :====
{{Quote|{{Muslim||2897|reference}}|« Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The Last Hour would not come until the Romans would land at al-A'maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army) which would be constituted of excellent martyrs in Allah's eye, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ). »}}

====Bukhari 3056 :====
{{Quote|{{Bukhari|||3056|darussalam}}|« Narrated Ibn 'Umar:

Umar and a group of the companions of the Prophet (ﷺ) set out with the Prophet to Ibn Saiyad. He found him playing with some boys near the hillocks of Bani Maghala. Ibn Saiyad at that time was nearing his puberty. He did not notice (the Prophet's presence) till the Prophet (ﷺ) stroked him on the back with his hand and said, "Ibn Saiyad! Do you testify that I am Allah's Messenger (ﷺ)?" Ibn Saiyad looked at him and said, "I testify that you are the Apostle of the illiterates." Then Ibn Saiyad asked the Prophet. "Do you testify that I am the apostle of Allah?" The Prophet (ﷺ) said to him, "I believe in Allah and His Apostles." Then the Prophet (ﷺ) said (to Ibn Saiyad). "What do you see?" Ibn Saiyad replied, "True people and false ones visit me." The Prophet said, "Your mind is confused as to this matter." The Prophet (ﷺ) added, " I have kept something (in my mind) for you." Ibn Saiyad said, "It is Ad-Dukh." The Prophet (ﷺ) said (to him), "Shame be on you! You cannot cross your limits." On that 'Umar said, "O Allah's Messenger (ﷺ)! Allow me to chop his head off." The Prophet (ﷺ) said, "If he should be him (i.e. Ad-Dajjal) then you cannot overpower him, and should he not be him, then you are not going to benefit by murdering him." »}}

====Bukhari 1145 :====
{{Quote|{{Bukhari|||1145|darussalam}}|« Narrated Abu Huraira:

Allah's Messenger (ﷺ) (p.b.u.h) said, "Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: "Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?" »}}
This last hadith, like much else in the tradition, seems to imply a flat earth that does not turn.
[[Fr:Coran, hadiths et savants : Abu Hourayra]]

Qur'an, Hadith and Scholars:Alcohol

2026-05-15T22:29:12Z

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Alcohol is banned in all major traditional schools of Islamic jurisprudence, both from being sold in an Islamic state and from being consumed by believers. Numerous [[surah]]s of the [[Qur'an]], and passages of the [[hadith]] and [[tafsir]] provide the rational for totally banning alcohol. By extension, other substances that cause similar intoxication are also [[haram]].
==Qur'an==

Verses concerning alcohol arranged in [[Chronological Order of the Qur'an|chronological order]].

{{Quote|{{Quran|2|219}}|They ask thee concerning wine and gambling. Say: "'''In them is great sin''', and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-}}

{{Quote|{{Quran|4|43}}|O ye who believe! '''Approach not prayers with a mind befogged''', until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.}}

{{Quote|{{Quran|47|15}}|(Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; '''rivers of wine''', a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)? }}

{{quote|{{Quran|13|4}}| And in the earth are tracts (diverse though) neighbouring, and '''gardens of vines''' and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are signs for those who understand! }}

{{Quote|{{cite quran|5|90|end=91|style=ref}}| O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are '''an abomination,- of Satan's handwork: eschew such (abomination)''', that ye may prosper. Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: '''will ye not then abstain?''' }}

==Hadith==

====Sahih Bukhari====

{{Quote|{{Bukhari|||4616|darussalam}}|Narrated Ibn Umar:

'''(The Verse of) prohibiting alcoholic drinks was revealed''' when there were in Medina five kinds of (alcoholic) drinks none of which was produced from grapes.}}

{{Quote|{{Bukhari|||242|darussalam}}|Narrated Aisha:

The Prophet said, "'''All drinks that produce intoxication are Haram''' (forbidden to drink).}}

{{Quote|{{Bukhari|||5600|darussalam}}|Narrated Anas:

While I was serving Abu Talha. Abu Dujana and Abu Suhail bin Al-Baida' with a drink made from a mixture of unripe and ripe dates, '''alcoholic drinks, were made unlawful''', whereupon I threw it away, and I was their butler and the youngest of them, and we used to consider that drink as an alcoholic drink in those days }}

{{Quote|{{Bukhari|||5598|darussalam}}|Narrated Abu Al-Juwairiyya:

I asked Ibn 'Abbas about Al-Badhaq. He said, "Muhammad prohibited alcoholic drinks before It was called Al-Badhaq (by saying), ''''Any drink that intoxicates is unlawful'''.' I said, 'What about good lawful drinks?' He said,'Apart from what is lawful and good, all other things are unlawful and not good (unclean Al-Khabith). }}

{{Quote|{{Bukhari|||5588|darussalam}}|Narrated Ibn 'Umar:

'Umar delivered a sermon on the pulpit of Allah's Apostle, saying, "'''Alcoholic drinks were prohibited by Divine Order''', and these drinks used to be prepared from five things, i.e., grapes, dates, wheat, barley and honey. Alcoholic drink is that, that disturbs the mind." 'Umar added, "I wish Allah's Apostle had not left us before he had given us definite verdicts concerning three matters, i.e., how much a grandfather may inherit (of his grandson), the inheritance of Al-Kalala (the deceased person among whose heirs there is no father or son), and various types of Riba(1 ) (usury) ." }}

{{Quote|{{Bukhari|||5622|darussalam}}|Narrated Anas:

I was waiting on my uncles, serving them with an alcoholic drink prepared from dates, and I was the youngest of them. (Suddenly) it was said that '''alcoholic drinks had been prohibited'''. So they said (to me), 'Throw it away." And I threw it away The sub-narrator said: I asked Anas what their drink was (made from), He replied, "(From) ripe dates and unripe dates." }}

{{Quote|{{Bukhari|||5581|darussalam}}|Narrated Ibn 'Umar:

'Umar stood up on the pulpit and said, "Now then, '''prohibition of alcoholic drinks have been revealed''', and these drinks are prepared from five things, i.e.. grapes, dates, honey, wheat or barley And an alcoholic drink is that, that disturbs the mind. }}

{{Quote|{{Bukhari|||5585|darussalam}}|Narrated 'Aisha:

Allah's Apostle was asked about Al-Bit. He said, "'''All drinks that intoxicate are unlawful''' (to drink.) }}

{{Quote|{{Bukhari|||5589|darussalam}}|Narrated 'Umar:

"Alcoholic drinks are prepared from five things, i.e., raisins, dates. wheat, barley and honey." }}

{{Quote|{{Bukhari|||5584|darussalam}}|Narrated Anas bin Malik:

'''Alcoholic drinks were prohibited'''. At that time these drinks used to be prepared from unripe and ripe dates. }}

{{Quote|{{Bukhari|6|60|144 }}|Narrated Anas:

The alcoholic drink which was spilled was Al-Fadikh. I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then '''the order of prohibiting Alcoholic drinks was revealed''', and the Prophet ordered somebody to announce that: Abu Talha said to me, "Go out and see what this voice (this announcement ) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina. At that time the wine was Al-Fadikh. The people said, "Some people (Muslims) were killed (during the battle of Uhud) while wine was in their stomachs." So Allah revealed: "On those who believe and do good deeds there is no blame for what they ate (in the past)." (5.93)}}

{{Quote|{{Bukhari|||4617|darussalam}}|Narrated Anas bin Malik: We had no alcoholic drink except that which was produced from dates and which you call Fadikh. While I was standing offering drinks to Abu Talh and so-and-so and so-and-so, a man cam and said, "Has the news reached you? They said, "What is that?" He said. "'''Alcoholic drinks have been prohibited'''. They said, "Spill (the contents of these pots, O Anas! "Then they neither asked about it (alcoholic drinks) nor returned it after the news from that man.}}

{{Quote|{{Bukhari|||5578|darussalam}}|Narrated Abu Huraira:

The Prophet said, "An adulterer, at the time he is committing illegal sexual intercourse is not a believer; and '''a person, at the time of drinking an alcoholic drink is not a believer'''; and a thief, at the time of stealing, is not a believer." Ibn Shihab said: 'Abdul Malik bin Abi Bakr bin 'Abdur-Rahman bin Al- Harith bin Hisham told me that Abu Bakr used to narrate that narration to him on the authority of Abu Huraira. He used to add that Abu Bakr used to mention, besides the above cases, "And he who robs (takes illegally something by force) while the people are looking at him, is not a believer at the time he is robbing (taking) }}

{{Quote|{{Bukhari|||5575|darussalam}}|Narrated Ibn 'Umar:

Allah's Apostle said, "'''Whoever drinks alcoholic drinks in the world and does not repent (before dying), will be deprived of it in the Hereafter'''." }}

{{Quote|{{Bukhari|||5582|darussalam}}|Narrated Anas bin Malik:

I was serving Abu 'Ubaida, Abu Talha and Ubai bin Ka'b with a drink prepared from ripe and unripe dates. Then somebody came to them and said, "'''Alcoholic drinks have been prohibited'''." (On hearing that) Abu Talha said, "Get up. O Anas, and pour (throw) it out! So I poured (threw) it out. }}

{{Quote|{{Bukhari|||5583|darussalam}}|Narrated Anas:

While I was waiting on my uncles and serving them with (wine prepared from) dates----and I was the youngest of them----it was said, "'''Alcoholic drinks have been prohibited'''." So they said (to me), "Throw it away." So I threw it away.}}

{{Quote|{{Bukhari|||4343|darussalam}}|Narrated Abi Burda:

That Abu Musa Al-Ash'ari said that the Prophet had sent him to Yemen and he asked the Prophet about certain (alcoholic) drink which used to be prepared there The Prophet said, "What are they?" Abu Musa said, "Al-Bit' and Al-Mizr?" He said, "Al-Bit is an alcoholic drink made from honey; and Al-Mizr is an alcoholic drink made from barley." The Prophet said, "'''All intoxicants are prohibited'''." }}

{{Quote|{{Bukhari|||6124|darussalam}}|Narrated Abu Musa:

that when Allah's Apostle sent him and Mu'adh bin Jabal to Yemen, he said to them, "Facilitate things for the people (treat the people in the most agreeable way), and do not make things difficult for them, and give them glad tidings, and let them not have aversion (i.e. to make the people hate good deeds) and you should both work in cooperation and mutual understanding, obey each other." Abu Musa said, "O Allah's Apostle! We are in a land in which a drink named Al Bit' is prepared from honey, and another drink named Al-Mizr is prepared from barley." On that, Allah's Apostle said, "'''All intoxicants (i.e. all alcoholic drinks) are prohibited'''."}}

{{Quote|{{Bukhari|||4619|darussalam}}|Narrated Ibn Umar:

I heard 'Umar while he was on the pulpit of the Prophet saying, "Now then O people! The revelation about '''the prohibition of alcoholic drinks was revealed'''; and alcoholic drinks are extracted from five things: Grapes, dates, honey, wheat and barley. And the alcoholic drink is that which confuses and stupefies the mind."}}

{{Quote|{{Bukhari|||2475|darussalam}}|Narrated Abu Huraira:

The Prophet said, "When an adulterer commits illegal sexual intercourse, then he is not a believer at the time, he is doing it, and '''when a drinker of an alcoholic liquor drinks it, then he is not a believer''' at the time of drinking it, and when a thief steals, then he is not a believer at the time of stealing, and when a robber robs, and the people look at him, then he is not a believer at the time of doing robbery.}}

{{Quote|{{Bukhari|||6772|darussalam}}|Narrated Abu Huraira:

Allah's Apostle said, "When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it; and '''when somebody drinks an alcoholic drink, then he is not believer''' at the time of drinking, and when a thief steals, he is not a believer at the time when he is stealing; and when a robber robs and the people look at him, then he is not a believer at the time of doing it." Abu Huraira in another narration, narrated the same from the Prophet with the exclusion of robbery.}}

{{Quote|{{Bukhari|||6809|darussalam}}|Narrated 'Ikrima from Ibn 'Abbas:

Allah's Apostles said, "When a slave (of Allah) commits illegal sexual intercourse, he is not a believer at the time of committing it; and if he steals, he is not a believer at the time of stealing; and '''if he drinks an alcoholic drink, then he is not a believer''' at the time of drinking it; and he is not a believer when he commits a murder," 'Ikrima said: I asked Ibn Abbas, "How is faith taken away from him?" He said, Like this," by clasping his hands and then separating them, and added, "But if he repents, faith returns to him like this, by clasping his hands again.}}

{{Quote|{{Bukhari|||6810|darussalam}}|Narrated Abu Huraira:

The Prophet said, "The one who commits an illegal sexual intercourse is not a believer at the time of committing illegal sexual intercourse and a thief is not a believer at the time of committing theft and '''a drinker of alcoholic drink is not a believer''' at the time of drinking. Yet, (the gate of) repentance is open thereafter."}}

{{Quote|{{Bukhari|||7556|darussalam}}|Narrated Ibn 'Abbas:

The delegates of 'Abdul Qais came to Allah's Apostle and said, "The pagans of the tribe of Mudar intervene between you and us therefore we cannot come to you except in the Holy months. So please order us to do something good (Religious deeds) by which we may enter Paradise (by acting on them) and we may inform our people whom we have left behind to observe it." The Prophet said, "I order you to do four things and forbid you from four things: I order you to believe in Allah. Do you know what is meant by belief in Allah? It is to testify that none has the right to be worshipped except Allah, to offer prayers perfectly, to give Zakat, and to give Al-Khumus (one-fifth of the war booty) (in Allah's Cause). And '''I forbid you four things, (i.e., Do not drink alcoholic drinks)''' Ad-Dubba, An-Naqir, (pitched water skins), Az-Zuruf, Al-Muzaffat and Al--Hantam (names of utensils used for the preparation of alcoholic drinks)." (See Hadith No. 50, Vol. 1)}}

{{Quote|{{Bukhari|||5580|darussalam}}|Narrated Anas:

"'''Alcoholic drinks were prohibited''' at the time we could rarely find wine made from grapes in Medina, for most of our liquors were made from unripe and ripe dates.}}

{{Quote|{{Bukhari|||5579|darussalam}}|Narrated Ibn 'Umar:

"'''Alcoholic drinks were prohibited (by Allah)''' when there was nothing of it (special kind of wine) in Medina.}}

{{Quote|{{Bukhari|||2464|darussalam}}|Narrated Anas:

I was the butler of the people in the house of Abu Talha, and in those days drinks were prepared from dates. Allah's Apostle ordered somebody to announce that '''alcoholic drinks had been prohibited'''. Abu Talha ordered me to go out and spill the wine. I went out and spilled it, and it flowed in the streets of Medina. Some people said, "Some people were killed and wine was still in their stomachs." On that the Divine revelation came:-- "On those who believe And do good deeds There is no blame For what they ate (in the past)." (5.93)}}

{{Quote|{{Bukhari|||7172|darussalam}}|Narrated Abu Burda:

The Prophet sent my father and Mu'adh bin Jabal to Yemen and said (to them), "Make things easy for the people and do not put hurdles in their way, and give them glad tiding, and don't let them have aversion (i.e. to make people to hate good deeds) and you both should work in cooperation and mutual understanding" Abu Musa said to Allah's Apostle, "In our country a special alcoholic drink called Al-Bit', is prepared (for drinking)." The Prophet said, "'''Every intoxicant is prohibited'''. "}}

{{Quote|{{Bukhari|||7253|darussalam}}|Narrated Anas bin Malik:

I used to offer drinks prepared from infused dates to Abu Talha Al-Ansari, Abu 'Ubada bin Al Jarrah and Ubai bin Ka'b. Then a person came to them and said, "'''All alcoholic drinks have been prohibited'''." Abii Talha then said, "O Anas! Get up and break all these jars." So I got up and took a mortar belonging to us, and hit the jars with its lower part till they broke.}}

{{Quote|{{Bukhari|||5576|darussalam}}|Narrated Abu Huraira:

On the night Allah's Apostle was taken on a night journey (Miraj) two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said, "Praise be to Allah Who guided you to Al-Fitra (the right path); '''if you had taken (the cup of) wine, your nation would have gone astray'''."}}

{{Quote|{{Bukhari|||4296|darussalam}}|Narrated Jabir bin 'Abdullah:

That he heard Allah's Apostle saying in the year of the Conquest (of Mecca) while he was in Mecca, "'''Allah and His Apostle have made the selling of wine (i.e. alcoholic drinks) unlawful'''."}}

====Sahih Muslim====

{{Quote|{{Muslim||1980e|reference}}|Anas b. Malik reported I was serving wine to Abu Talha, and Abu Dujana. and Mu'adh b. jabal admidst a group of Ansar when a visitor came to us and said There is a fresh news; '''the (verses) concerning the prohibition of liquor have been revealed'''. So we spilt it on that day; and it was a mixture of dry dates and fresh dates. Anas b. Malik said: While Khamr was declared unlawful, the common liquor of theirs was then a mixture of dry dates and fresh dates.}}

{{Quote|{{Muslim||1982|reference}}|Anas b. Malik reported: '''Allah revealed the verse in which Allah prohibited the use of liquor'''. In those days no other liquor was drunk but that prepared from dates.}}

{{Quote| {{Muslim||2002|reference}}|2= Jabir reported that a person came from Jaishan, a town of Yemen, and he asked Allah's Apostle (ﷺ) about the wine which was drunk in their land and which was prepared from millet and was called Mizr. Allah's Messenger (ﷺ) asked whether that was intoxicating. He said:

Yes. Thereupon Allah's Messenger (ﷺ) said: Every intoxicant is forbidden (haraam). Verily Allah the Exalted and Majestic, made a covenant to those who drank intoxicants to make their drink Tinat al-Khabal. They said: Allah's Messenger, what is Tinat a]-Khabal? He said: It is the sweat of the denizens of Hell or the discharge of the denizens of Hell.}}

{{Quote|{{Muslim||1706a|reference}}|Anas b. Malik reported that a person who had drink wine was brought to Allah's Apostle (may peace be upon him). He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: '''The mildest punishment (for drinking) is eighty (stripes)''' and 'Umar their prescribed this punishment.}}

{{Quote|{{Muslim||1706c|reference}}|Anas b. Malik reported that Allah's Apostle (may peace be upon him) gave a beating with palm branches and shoes, and that Abu Bakr gave forty lashes. When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of the Holy Prophet). What is your opinion about lashing for drinking? Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then ''''Umar inflicted eighty stripes'''.}}

{{Quote|{{Muslim||1706e|reference}}|Anas reported that '''Allah's Apostle (may peace be upon him) used to strike forty times with shoes and palm branches (in case of drinking of) wine'''. The rest of the hadith is the same and there is no mention of pastures and towns.}}

{{Quote|{{Muslim||1707a|reference}}|Hudain b. al-Mundhir Abu Sasan reported: I saw that Walid was brought to Uthmin b. 'Affan as he had prayed two rak'ahs of the dawn prayer, and then he said: I make an increase for you. And two men bore witness against him. One of them was Humran who said that he had drunk wine. The second one gave witness that he had seen him vomiting. Uthman said: He would not have vomited (wine) unless he had drunk it. He said: 'Ali, stand up and lash him. 'Ali said: Hasan, stand up and lash him. Thereupon Hasan said: Let him suffer the heat (of Caliphate) who has enjoyed its coolness. ('Ali felt annoyed at this remark) and he said: 'Abdullah b. Ja'far, stand up and flog him, and he began to flog him and 'Ali counted the stripes until these were forty. He (Hadrat 'Ali) said: Stop now, and then said: '''Allah's Apostle (may peace be upon him) gave forty stripes, and Abu Bakr also gave forty stripes, and Umar gave eighty stripes''', and all these fall under the category of the Sunnab, but this one (forty stripes) is dearer to me.}}

{{Quote|{{Muslim||801a|reference}}|'Abdullah (b. Mas'ud) reported: I was in Hims when some of the people asked me to recite the Qur'an to them. So I recited Surah Yusuf to them. One of the persons among the people said: By Allah, this is not how it has been sent down. I said: Woe upon you! By Allah, I recited it to the Messenger of Allah (may peace be upon him) and he said to me: You have (recited) it well. I was talking with him (the man who objected to my recitation) that I sensed the smell of wine from him. So I said to him. Do you drink wine and belie the Book (of Allah)? You would not depart till I would whip you. So I '''lashed him according to the prescribed punishment (for the offence of drinking wine''').}}

{{Quote|{{Muslim||977g|reference}}|Ibn Buraida, on the authority of his father, reported Allah's Messenger (may Peace be upon him) as saying: I had forbidden you from the drinking (and preparation of) Nabidh in the vessels made out of leather, but (now) you may drink in all vessels, but '''you do not drink an intoxicant'''.}}

{{Quote|{{Muslim||977c|reference}}|'Abdullah b. Buraida, on the authority of his father, reported Allah's Messenger (may peace be upon him) as saying: I had forbidden you from the preparation of Nabidh except in a waterskin. But now you may drink in all vessels, but '''do not drink what is intoxicant'''.}}

{{Quote|{{Muslim||2003a|reference}}|Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying: Every intoxicant is Khamr and every intoxicant is forbidden. '''He who drinks wine in this world''' and dies while he is addicted to it, not having repented, '''will not be given a drink in the Hereafter'''.}}

{{Quote|{{Muslim||1981|reference}}|Anas b. Malik is reported to have said that Allah's Messenger (may peace be upon him) had forbidden to mixture fresh dates and unripe dates and then drinking (the wine prepared out of it), and that was their common intoxicant when '''liquor was prohibited'''.}}

{{Quote|{{Muslim||1980g|reference}}|Anas b. Malik reported: I was serving drink to Abu 'Ubaida b. jarrah, Abu Talha and Ubayy b. Ka'b prepared from unripe dates and fresh dates when a visitor came and he said: Verily '''liquor has been prohibited'''. Thereupon, Abu Talha said: Anas, stand up and break this pitcher. I stool up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.}}

{{Quote|{{Muslim||977d|reference}}|Ibn Buraida, on the authority of his father, reported Allah's Messenger (may peace be upon him) as saying: I had forbidden you (from the preparation of Nabidh) and drinking it in certain vessels, (but now you may do so if you like) for it is not vessels or a vessel that makes a thing lawful or unlawful. '''It is every intoxicant that is unlawful'''.}}

{{Quote|{{Muslim||2001a|reference}}|'A'isha reported: Allah's Messenger (may peace be upon him) was asked about Bit, whereupon he said: '''Every drink that causes intoxication is forbidden'''.}}

{{Quote|{{Muslim||2001c|reference}}|This hadith has been reported on the authority of Zuhri with this chain of transmitters but in the hadith transmitted on the authority of Sufyan and Salih (these words are not found)" she was asked about Bit". (These words are found in the hadith) transmitted on the authority of Ma'mar and in the hadith transmitted on the authority of Salih (only these words are found) that she (Hadrat 'A'isha) had heard Allah's Messenger (may peace be upon him) say: '''Every intoxicating drink is forbidden'''.}}

{{Quote|{{Muslim||2003g|reference}}|Ibn 'Umar reported Allah's Messenger (may peace be upon him) as saying: '''He who drank wine in this world will not be provided with pure drink in the Hereafter''', except in case he repents.}}

{{Quote|{{Muslim||1983|reference}}|Anas reported that Allah's Messenger (may peace be upon him) was asked about the use of Khamr from which vinegar is prepared. He said: No ('''it is prohibited''').}}

{{Quote|{{Muslim||1980b|reference}}|'Abd al-Aziz b. Suhaib reported: They (some persons) asked Anas b. Malik, about Fadikh (that is, a wine prepared from fresh dates), whereupon he said: There was no liquor with us except this Fadikih of yours. It was only this Fadikh that I had been serving to Abu Talha and Abu Ayyub and some persons from amongst the Companions of the Messenger of Allah (may peace be upon him) in our house. When a person came and said: Has the news reached you? We said, No. He said: Verily '''liquor has been declared forbidden'''. Thereupon, Abd Talha said: Anas, spill these large pitchers. He (the narrator) said: They then never reverted to it, nor even asked about this after the announcement by that person.}}

{{Quote|{{Muslim||57a|reference}}|Abu Huraira reported that the Messenger of Allah observed: The fornicator who fornicates is not a believer so long as he commits it and no thief who steals is a believer as long as he commits theft, and '''no drunkard who drinks wine is a believer''' as long as he drinks it. 'Abdul-Malik b. Abi Bakr' narrated this on the authority of Abu Bakr b. Abdur-Rahman b. Harith and then said: Abu Huraira made this addition: No plunderer who plunders a valuable thing that attracts the attention of people is a believer so long as he commits this act.}}

{{Quote|{{Muslim||57f|reference}}|It is narrated on the authority of Abu Huraira: A fornicator who fornicates is not a believer as long as he commits fornication, and no one who steals is a believer as long as he commits theft, and '''no one who drinks wine is a believer''' as long as he drinks it, and repentance may be accepted after that.}}

{{Quote|{{Muslim||977a|reference}}|Ibn Buraida reported on the authority of his father that the Messenger of Allah (may peace be upon him) said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but '''you must not drink anything intoxicating'''.}}

{{Quote|{{Muslim||1977a|reference}}|Abdullah b. Buraida reported on the authority of his father that Allah's Messenger (may peace be upon him) said this: I prohibited you from visiting the graves, but (now) you may visit them, and I prohibited you (from eating) the flesh of sacrific- ed animals beyond three days, but now keep it as long as you like. I prohibited you from the use of Nabidh except (that preoared) in dry waterskins. Now drink (Nabidh prepared in any utensil), but '''do not drink when it becomes intoxicant'''.}}

{{Quote|{{Muslim||1980c|reference}}|Anas b. Malik reported: I was standing amongst the uncles of my tribe serving them Fadikh while I was the youngest of them, when a person came and said: Verily the '''use of liqour has been prohibited'''. They said: Anas, spill it away. So I spilt it. He (one of the narrators. Sulaiman Taimi) said that he asked Anas what that was (the Fadikh). He said: It had been prepared from unripe and ripe dates. Abu Bakr b. Anas said: It was their liquor in those days. Sulaiman said: A person narrated it to me from Anas b. Malik that he had said so.}}

{{Quote|{{Muslim||1984|reference}}|Wa'il al-Hadrami reported that Tariq b. Suwaid a-Ju'fi asked Allah's Apostle (may peace be upon him) about liquor. '''He forbade (its use)''' and he expressed hatred that it should be prepared. He (Tariq) said: I prepare it as a medicine, whereupon he (the Holy Prophet) said: It is no medicine, but an ailment.}}

{{Quote|{{Muslim||2003b|reference}}|Ibn 'Umar, through another chain of transmitters; reported Allah's Messenger (may peace be upon him) having said this: Every intoxicant is Khamr and '''every intoxicant is forbidden'''.}}

{{Quote|{{Muslim||2001b|reference}}|'A'isha reported that Allah's Messenger (may peace be upon him) was asked about it, whereupon he said that '''everything that causes intoxication is forbidden'''.}}

{{Quote|{{Muslim||1733e|reference}}|Abu Musa reported: Allah's Apostle (may peace be upon him) sent me and Mu'adh b. Jabal to Yemen. I said: Allah's Messenger, there is prepared in our land a wine out of barley which is known as Mizr (beer of our times) and a wine from honey which is known as Bit, (are these also forbidden? ), whereupon he said: '''Every intoxicant is forbidden'''.}}

{{Quote|{{Muslim||2003d|reference}}|Nafi' reported Ibn 'Umar as saying: I do not know this but from Allah's Apostle (may peace be upon him) who said: '''Every intoxicant is Khamr and every Khamr is forbidden'''.}}

===Abu Dawud===

{{Quote|{{Abu Dawud||3674|darussalam}}| Narrated Abdullah ibn Umar:

The Prophet (peace be upon him) said: '''Allah has cursed wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who conveys it, and the one to whom it is conveyed'''. }}

{{Quote|{{Abu Dawud||4482|darussalam}}| Narrated Mu'awiyah ibn AbuSufyan:

The Prophet (peace be upon him) said: '''If they (the people) drink wine, flog them, again if they drink it, flog them. Again if they drink it, kill them'''.}}

{{Quote|{{Abudawud|38|4474 }}| Narrated AbdurRahman ibn Azhar:

I saw the Apostle of Allah (peace be upon him) on the morning of the conquest of Mecca when I was a young boy. He was walking among the people, seeking the camp of Khalid ibn al-Walid. '''A man who had drunk wine was brought (before him) and he ordered them (to beat him)'''. So they beat him with what they had in their hands. Some struck him with whips, some with sticks and some with sandals. '''The Apostle of Allah (peace be upon him) threw some dust on his face'''.

When a man who had drunk wine was brought before AbuBakr, he asked them (i.e. the people) about the number of beatings which they gave him. They numbered it forty. So AbuBakr gave him forty lashes...}}

{{Quote|{{Abu Dawud||4480|darussalam}}| Narrated Ali ibn AbuTalib:

Hudayn ibn al-Mundhir ar-Ruqashi, who was AbuSasan, said: I was present with Uthman ibn Affan when al-Walid ibn Uqbah was brought to him. Humran and another man bore witness against him (for drinking wine). One of them testified that he had seen him drinking wine, and the other testified that he had seen him vomiting it.

Uthman said: He could not vomit it, unless he did not drink it. He said to Ali: Inflict the prescribed punishment on him. Ali said to al-Hasan: Inflict the prescribed punishment on him.

Al-Hasan said: He who has enjoyed its pleasure should also bear its burden. So Ali said to Abdullah ibn Ja'far: Inflict the prescribed punishment on him. He took a whip and struck him with it while Ali was counting.

When he reached (struck) forty (lashes), he said: It is sufficient. '''The Prophet (peace be upon him) gave forty lashes'''. I think he also said: "And AbuBakr gave forty lashes, and Uthman eighty. '''This is all sunnah (standard practice)'''. And this is dearer to me." }}

{{Quote|{{Abu Dawud||3681|darussalam}}| Narrated Jabir ibn Abdullah:

The Prophet (peace be upon him) said: If a large amount of anything causes intoxication, a small amount of '''it is prohibited'''.}}

{{Quote|{{Abu Dawud||3680|darussalam}}|Narrated Abdullah Ibn Abbas:

The Apostle of Allah (peace be upon him) said: '''Every intoxicant is khamr (wine) and every intoxicant is forbidden'''. If anyone drinks wine, Allah will not accept prayer from him for forty days, but if he repents, Allah will accept his repentance. If he repeats it a fourth time, it is binding on Allah that He will give him tinat al-khabal to drink.

He was asked: What is tinat al-khabal, Apostle of Allah? He replied: Discharge of wounds, flowing from the inhabitants of Hell. If anyone serves it to a minor who does not distinguish between the lawful and the unlawful, it is binding on Allah that He will give him to drink the discharge of wounds, flowing from the inhabitants of Hell. }}

{{Quote|{{Abu Dawud||3683|darussalam}}|Narrated Daylam al-Himyari:

I asked the Prophet (peace be upon him) and said: Apostle of Allah! we live in a cold land in which we do heavy work and we make a liquor from wheat to get strength from if for our work and to stand the cold of our country. He asked: Is it intoxicating? I replied: Yes. He said: '''You must avoid it'''. I said: The people will not abandon it. He said: '''If they do not abandon it, fight with them'''. }}

{{Quote|{{Abu Dawud||3698|darussalam}}| Narrated Buraydah ibn al-Hasib:

The Prophet (peace be upon him) said: I forbade you three things, and now I command (permit) you for them. I forbade you to visit graves, now you may visit them, for in visiting them there is admonition. I forbade you drinks except from skin vessels, but now you may drink from any kind of vessels, but '''do not drink an intoxicant'''. I forbade you to eat the meat of sacrificial animals after three days, but now you may eat and enjoy it during your journeys. }}

{{Quote|{{Abu Dawud||3685|darussalam}}| Narrated Abdullah ibn Amr ibn al-'As:

The Prophet (peace be upon him) forbade wine (khamr), game of chance (maysir), drum (kubah), and wine made from millet (ghubayrah), saying: '''Every intoxicant is forbidden'''. }}

{{Quote|{{Abu Dawud||3686|darussalam}}| Narrated Umm Salamah, Ummul Mu'minin:

The '''Apostle of Allah (peace be upon him) forbade every intoxicant''' and everything which produces languidness.
}}

{{Quote|{{Abu Dawud||3687|darussalam}}| Narrated Aisha, Ummul Mu'minin:

I heard the Apostle of Allah (peace be upon him) say: '''Every intoxicant is forbidden'''; if a faraq of anything causes intoxication, a handful of it is forbidden.
}}

{{Quote|{{Abu Dawud||3671|darussalam}}| Narrated Ali ibn AbuTalib:

A man of the Ansar called him and AbdurRahman ibn Awf and supplied them wine before '''it was prohibited'''. Ali then led them in the evening prayer, and he recited; "Say: O ye who reject faith." He was confused in it. Then the following verse came down: "O ye who believe! approach not prayers with a mind befogged until you can understand all that ye say. }}

{{Quote|{{Abudawud|26|3662 }}|Narrated Umar ibn al-Khattab:

'''When the prohibition of wine (was yet to be) declared''', Umar said: O Allah, give us a satisfactory explanation about wine.

So the following verse of Surat al-Baqarah revealed; "They ask thee concerning wine and gambling. Say: In them is great sin...." Umar was then called and it was recited to him.

He said: O Allah, give us a satisfactory explanation about wine.

Then the following verse of Surat an-Nisa' was revealed: "O ye who believe! approach not prayers with a mind befogged...." Thereafter the herald of the Apostle of Allah (peace be upon him) would call when the (congregational) prayer was performed: Beware, one who is drunk should not come to prayer. Umar was again called and it was recited to him).

He said: O Allah, give us a satisfactory explanation about wine. This verse was revealed: '''"Will ye not then abstain?" Umar said: We abstained'''. }}

===Malik's Muwatta===

{{Quote|{{Muwatta|42|42|1|2}}|Yahya related to me from Malik from Thawr ibn Zayd ad-Dili that Umar ibn al-Khattab asked advice about a man drinking wine. Ali ibn Abi Talib said to him, "We think that you flog him for it with eighty lashes. Because when he drinks, he becomes intoxicated, and when he becomes intoxicated, he talks confusedly, and when he talks confusedly, he lies." (80 lashes is the same amount as for slandering) '''Umar gave eighty lashes for drinking wine'''.}}

{{Quote|{{Muwatta|42|42|5|15}}|Yahya related to me from Malik from Nafi from Abdullah ibn Umar that some men from Iraq said to him, "Abu Abd ar-Rahman, we buy the fruit of the palm and grapes and we squeeze them into wine and we sell it." Abdullah ibn Umar said, "I call on Allah and His angels and whoever hears of jinn and men to testify to you that '''I order you not to buy it nor sell it nor to press it nor to drink it nor to give it to people to drink'''. It is something impure from the work of Shaytan." }}

{{Quote|{{Muwatta|42|42|1|1}}|Yahya related to me from Malik from Ibn Shihab that as-Sa'ib ibn Yazid informed him that Umar ibn al-Khattab came out to them. He said, "I have found the smell of wine on so-and-so, and he claimed that it was the drink of boiled fruit juice, and I am inquiring about what he has drunk. '''If it intoxicates, I will flog him'''." Umar then flogged him with the complete hadd.}}

{{Quote|{{Muwatta|42|42|1|4}}|Yahya related to me from Malik from Yahya ibn Said that he heard Said ibn al-Musayyab say, "There is nothing that Allah does not like to be pardoned as long as it is not a hadd."

Yahya said that Malik said, "The sunna with us is that '''the hadd is obliged against anyone who drinks something intoxicating whether or not he becomes drunk'''."}}

{{Quote|{{Muwatta|42|42|4|9}}|Yahya related to me from Malik from ibn Shihab from Abu Salama ibn Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "The Messenger of Allah, may Allah bless him and grant him peace, was asked about mead, and he replied, ''''Every drink which intoxicates is haram'''.' "}}

{{Quote|{{Muwatta|42|42|4|11}}|Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said "'''Whoever drinks wine in this world and does not turn from it in tawba, it is haram for him in the Next World'''." }}

{{Quote|{{Muwatta|42|42|5|12}}|Yahya related to me from Malik from Zayd ibn Aslam that Ibn Wala al-Misri asked Abdullah ibn Abbas about what is squeezed from the grapes. Ibn Abbas replied, "A man gave the Messenger of Allah, may Allah bless him and grant him peace, a small water-skin of wine. The Messenger of Allah, may Allah bless him and grant him peace, said to him, 'Don't you know that '''Allah has made it haram'''?' He said, 'No.' Then a man at his side whispered to him. The Messenger of Allah, may Allah bless him and grant him peace, asked what he had whispered, and the man replied, 'I told him to sell it.' The Messenger of Allah, may Allah bless him and grant him peace, said, ''''The One who made drinking it haram has made selling it haram'''.' The man then opened the water-skins and poured out what was in them ." }}

{{Quote|{{Muwatta|42|42|4|10}}|Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, was asked about al-Ghubayra. '''He said, "There is no good in it," and forbade it'''. Malik said, "I asked Zayd ibn Aslam, 'What is al-Ghubayra?' He said, 'It is an intoxicant.' "}}

{{Quote|{{Muwatta|42|42|5|13}}|Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I was serving wine to Abu Ubayda ibn al-Jarrah and Abu Talha al-Ansari and Umayy ibn Kab. The wine had been prepared from crushed ripe dates and dried dates. Someone came to them and said, ''''Wine has been made haram'''.' Abu Talha ordered me to go and take the jugs and break them. I stood up and went to a mortar of ours and I struck them with the bottom of it until they broke." }}

{{Quote|{{Muwatta|41|41|10|31}}|Yahya related to me from Malik that Abu'z-Zinad informed him that a governor of Umar ibn Abd al-Aziz took some people in battle and had not killed any of them. He wanted to cut off their hands or kill them, so he wrote to Umar ibn Abd al-Aziz about that Umar ibn Abd al-Aziz wrote to him, "Better to take less than that."

Yahya said that he heard Malik say, "What is done among us about a person who steals the goods of people which are placed under guard in the markets, and their owners put them in their containers and store them together is that if anyone steals any of that from where it is kept, and its value reaches that for which cutting off the hand is obliged, his hand must be cut off, whether or not the owner of the goods is with his goods and whether it is night or day."

Malik said about some one who stole something for which cutting off the hand was obliged and then what he stole was found with him and he returned it to its owner, "His hand is cut off."

Malik said, "If someon says, 'How can his hand be cut off when the goods have been taken from him and returned to their owner?', it is because he is in '''the same position as the wine drinker when the smell of the wine is found on his breath and he is not drunk. He is flogged with the hadd'''.

"'''The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated'''. It is the same as that with cutting off the hand of the thief for theft when it is taken from him, even if he has not profited from it and it was returned to its owner. When he stole it, he stole it to take it away." [...] }}

===Ibn Majah===

{{Quote|{{Ibn Majah|20|3|20|2570}}|It was narrated that Anas bin Malik said:
“The Messenger of Allah used to '''beat (offenders) for drinking wine''' with sandals and date-palm stalks.” (Sahih)}}

{{Quote|{{Ibn Majah|20|3|20|2571}}|Hudain bin Mundhir said: “When Walid bin `Uqbah was brought to `Uthman, they had testified against him. He said to 'Ali: 'You are close to your uncle's son, so carry out the legal punishment on him.' So ''''Ali whipped him. He said: 'The Messenger of Allah gave forty lashes, and Abu Bakr gave forty lashes, and 'Umar gave eighty''' all are Sunnah.'” (Sahih)}}

{{Quote|{{Ibn Majah|20|3|20|2572}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “If he gets drunk, then whip him. If he does it again, then whip him. If he does it again, then whip him.' And he said concerning the fourth time: 'If he does it again, then '''strike his neck (i.e., execute him)'''.' ” (Sahih)}}

{{Quote|{{Ibn Majah|20|3|20|2573}}|It was narrated from Mu`awiyah bin Abu Sufyan that the Messenger of Allah said: “If they drink (again), then whip them. If they drink (again), then whip them. If they drink (again), then whip them. '''If they drink (again), then kill them'''.” (Hasan)}}

==Scholars==

===Ibn Kathir===

{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5762 The Gradual Prohibition of Khamr (Alchoholic Drink)] Tafsir ibn Kathir|2=Imam Ahmad recorded that Abu Maysarah said that `Umar once said, "O Allah! Give us a clear ruling regarding Al-Khamr!" Allah sent down the Ayah of Surat Al-Baqarah:

[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]

''(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...)''

`Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed:

[يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى]

''(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)''

Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger, "No drunk person should attend the prayer." Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, Umar was again summoned and the Ayah was recited to him. When he reached:

[فَهَلْ أَنْتُمْ مُّنتَهُونَ]

''(So, will you not then abstain) (5:91)'' he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah:

[إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ]

''(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90)''

Allah said:

[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ]

''(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)''

As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling.

Allah said:

[قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ]

''(Say: In them is a great sin, and (some) benefits for men.)''

As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said:

[وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا]

''(...but the sin of them is greater than their benefit.)''

This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:

[يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ ]

''(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91)''

We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah.

Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:

[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]

''(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219)''

Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr.

The Gradual Prohibition of Khamr (Alchoholic Drink)

Imam Ahmad recorded that Abu Maysarah said that `Umar once said, "O Allah! Give us a clear ruling regarding Al-Khamr!" Allah sent down the Ayah of Surat Al-Baqarah:

[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]

''(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...)''

`Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed:

[يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى]

''(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43)''

Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger , "No drunk person should attend the prayer.'' `Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, `Umar was again summoned and the Ayah was recited to him. When he reached:

[فَهَلْ أَنْتُمْ مُّنتَهُونَ]

''(So, will you not then abstain) (5:91)'' he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah:

[إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ]

''(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90)''

Allah said:

[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ]

''(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.)''

As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling.

Allah said:

[قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ]

''(Say: In them is a great sin, and (some) benefits for men.)''

As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said:

[وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا]

''(...but the sin of them is greater than their benefit.)''

This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah:

[يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ ]

''(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91)''

We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah.

Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was:

[يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ]

''(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219)''

Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr.}}

===Al Jalalayn===

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=2&tAyahNo=219&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 2 Ayah 219] Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought|2=They ask you about wine, and divinatory arrows, gambling, and what the ruling is regarding them. Say, to them: ‘In both, that is, in the partaking of both, is great sin (a variant reading [for kabīr, ‘great’] has kathīr, ‘much’) because of the fighting, cursing and swearing that ensue from it; and profit for men, by way of delight and enjoyment in wine, and acquiring money effortlessly from gambling; but the sin in them, that is, the degenerate behaviour in which they result, is greater, graver, than the usefulness’. When this verse was revealed, some gave up drinking, while others persisted, until the verse of sūrat al-Mā’ida [Q. 5:90-91] finally made it illicit. And they will ask you what, that is to say, how much, they should expend. Say, expend, ‘Comfortably’ (al-‘afwa [in the accusative] is also read in the nominative, al-‘afwu, implying a preceding huwa), that is, the surplus of your need, and do not expend what you need, ruining yourselves. So, just as He explained to you what has been mentioned, God makes clear His signs to you that you might reflect,}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 5 Ayah 90-91] Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought|2=O you who believe, verily wine, that intoxicates and overcomes the mind, and games of chance, gambling, and idols, and divinatory arrows are an abomination, an evil deemed vile, of Satan’s work, which he adorns; so avoid it, this abomination consisting of the things mentioned, do not do it; so that you might prosper. Satan desires only to precipitate enmity and hatred between you through wine and games of chance, when you partake of them, because of the evil and discord that result therefrom; and to bar you, by your being preoccupied with them, from the remembrance of God and from prayer — He has specifically mentioned it [prayer] so as to magnify it. So will you then desist?, from partaking of them? In other words: Desist!}}

===Ibn Abbas===

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=5&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 2 Ayah 219] Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, Royal Aal al-Bayt Institute for Islamic Thought|2=(They question thee about strong drink and games of chance). This was revealed about 'Umar Ibn al-Khattab who prayed: “O Allah! Show us Your judgement regarding alcoholic drinks!” So Allah said to Muhammad (pbuh): (Say) O Muhammad! (in both is great sin) this is after they were declared unlawful, (and (some) utility for men) by means of their trading, i.e. before they were unlawful; (but the sin of them) after their being declared unlawful (is greater than their usefulness) before they were made unlawful; and then both were prohibited. (And they ask thee what they ought to spend). This was revealed about 'Amr Ibn al-Jamuh who asked the Prophet (pbuh): “What should we spend from our wealth”. Allah told His Prophet: they ask you about what they should spend from their wealth. (Say: That which is superfluous) that which is in surplus to your sustenance requirements and of food for your dependents. But this was abrogated by those verses on the poor-due. (Thus Allah maketh plain to you (the) revelations) the commands and prohibitions and the insignificance of this world, (that ye may reflect) that it is evanescent.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=5&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 5 Ayah 90-91] Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, Royal Aal al-Bayt Institute for Islamic Thought|2=(O ye who believe! Strong drink) which intoxicates the mind (and games of chance) all types of games of chance (and idols) the worship of idols (and divining arrows are only an infamy of Satan's handiwork) they are unlawful because they are instigated by order of the devil and his whispering. (Leave it aside) avoid it (in order that ye may succeed) in order that you may escape Allah's anger and punishment and be safe in the Hereafter.

(Satan seeketh only to cast among you enmity and hatred by means of strong drink) when you become drunk (and games of chance) when you loose your money, (and to turn you from remembrance of Allah) He says: intoxicants drive you from the obedience of Allah (and from (His) worship) He says: it also prevents you from performing the five daily prayers. (Will ye then have done?) will you then stop from indulging in them.}}

===Al Wahidi===

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=5&tAyahNo=90&tDisplay=yes&Page=3&Size=1&LanguageId=2 Surah 5 Ayah 90] Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou, Royal Aal al-Bayt Institute for Islamic Thought|2=(O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan’s handiwork) [5:90]. Abu Sa‘id ibn Abi Bakr al-Mutawwi’i informed us> Abu ‘Amr Muhammad ibn Ahmad al-Hiri> Ahmad ibn ‘Ali al-Mawsili> Abu Khaythamah> al-Hasan ibn Musa> Zuhayr> Simak ibn Harb> Mus‘ab ibn Sa‘d ibn Abi Waqqas> his father who said: “I went to a group of Emigrants and Helpers and they said to me: ‘Let us feed you and give you wine to drink’, this was before intoxicants were made unlawful. So I went to a field where they had a roasted camel's head and a barrel of wine. I ate and drank with them. Then I mentioned the Emigrants and the Helpers and said: ‘The Emigrants are better than the Helpers’. One of the man grabbed one of the jawbones [of the head we ate] and hit me with it, severing my nose in the process. I went to the Messenger of Allah, Allah bless him and give him peace, and informed him of what had happened, and Allah, exalted is He, revealed about me the matter of intoxicants (drink and games of chance)”. Narrated by Muslim from Abu Khaythamah.

‘Abd al-Rahman ibn Hamdan al-‘Adl informed us> Ahmad ibn Ja‘far ibn Malik> ‘Abd Allah ibn Ahmad ibn Hanbal> his father> Khalaf ibn al-Walid> Isra’il> Abu Ishaq> Abu Maysarah> ‘Umar ibn al-Khattab who made a supplication, saying: “O Allah, explain to us unequivocally the matter of intoxicants”, and so the verse of Surah al-Baqarah was revealed (They question thee about strong drink and games of chance) [2:219] ‘Umar was summoned and this verse was recited to him. But he prayed again: “O Allah, explain to us unequivocally the matter of intoxicants”, and so the verse of Surah al-Nisa’ was revealed (O ye who believe! Draw not near unto prayer when ye are drunken…). The crier of the Messenger of Allah, Allah bless him and give him peace, used to say after announcing the beginning of any prayer: “Whoever is drunk should not approach the prayer”. Again ‘Umar was summoned and this verse was recited to him. Again he prayed: “O Allah, explain to us unequivocally the matter of intoxicants”. This verse was then revealed (Strong drink and games of chance). ‘Umar was summoned and the verse was recited to him and when it got to the words of Allah (Will ye then have done?), upon which ‘Umar said: “We refrain from it, we refrain from it”. There were things that happened due to the consumption of intoxicants, before they were made lawful, which the Messenger of Allah, Allah bless him and give him peace, disliked. Of these is the story of ‘Ali ibn Abi Talib and Hamzah, may Allah be well pleased with them.

Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Abu Bakr ibn Abi Khalid> Yusuf ibn Musa al-Marwazi> Ahmad ibn Salih> ‘Anbasah> Yusuf> Ibn Shihab> ‘Ali ibn al-Husayn> Husayn ibn ‘Ali who related that ‘Ali ibn Abi Talib said: “I had an old camel mare which was my share from the booty of Badr. Before that, the Messenger of Allah, Allah bless him and give him peace, had given me an old camel mare from the quint (khums). And when I was going to marry Fatimah, I had an appointment with a goldsmith from Banu Qaynuqa‘ whom I wanted to travel with me to buy Bulrush (Idhkhir) from a goldsmith for my wedding ceremony. I went to gather some saddles, sacks and ropes — for my camels which were kneeled down close to a Helper’s room. When I came back, I found my two camels with their humps cut off, their haunches ripped open and their insides taken away. I could not believe what I saw, and asked: ‘Who did this?’ They said: ‘It was Hamzah ibn ‘Abd al-Muttalib; he is now in the house drinking with some Helpers. They have a songstress who had sung: O Hamzah, proceed to the old fat camels Which are tied in the courtyard. Put the knife to their throat And, O Hamzah, smear blood on them. And feed us from their slices, meat on skewer attached together on glowing fire. For you are, O Abu ‘Umarah, our hope To relieve us from harm and affliction. So when he heard this, he jumped to his sword, cut off the camels’ humps, ripped open their haunches and took away their insides’. I proceeded until I entered in on the Prophet, Allah bless him and give him peace. He had with him Zayd ibn Harithah. The Messenger of Allah, Allah bless him and give him peace, knew why I went to see him. He said: ‘What’s the matter with you?’ I said: ‘O Messenger of Allah, I have not seen anything like what I saw today. Hamzah attacked my camels, cut off their humps, ripped open their haunches and he is still drinking until now in a certain house’. The Messenger of Allah, Allah bless him and give him peace, called for his outer garment and walked off. Zayd ibn Harithah and I followed him. He proceeded until he arrived to the house where Hamzah was drinking. He asked permission to enter and permission was granted. They were all drunk. The Messenger of Allah, Allah bless him and give him peace, began reproaching Hamzah for what he did while Hamzah’s eyes were red from being completely drunk. Hamzah looked at the Messenger of Allah, Allah bless him and give him peace; then he stared at him, looked at his knees, then stared at his face and said: ‘Are you not but the slaves of my father?’ The Messenger of Allah, Allah bless him and give him peace, realised that he was very drunk. He stepped back, left the house and we left after him”. Narrated by Bukhari from Ahmad ibn Salih. This incident was among the reasons which made incumbent the revelation of forbidding intoxicants.}}

===Al Munajjid===

{{Quote|{{cite web|url=https://islamqa.info/en/271192 |title=Fatwa No.271192: Ruling on working in a pharmacy and making or selling medicines containing alcohol or haraam gelatine |publisher=IslamQA |author=Al Munajjid |date=9 September 2017 |archiveurl=https://web.archive.org/web/20170919160832/https://islamqa.info/en/271192 |deadurl=no}}|
I am a pharmacist and am currently living in Germany, where I am in the process of having my university credentials assessed and verified so that I can work and complete my studies in Germany. I want to ask about the ruling on working in a pharmacy in this country, as I may have to make or sell medicines containing gelatin derived from pork, or that may contain alcohol. Please note that I am determined to try hard not to sell these medicines to Muslims if there is an alternative available.
Published Date: 2017-09-09
Praise be to Allah

Firstly: '''It is not permissible to work in the manufacture of medicines containing alcohol or gelatin derived from pork, because alcohol comes under the heading of khamr (intoxicants), and it is not permissible to consume it, use it as medicine, or mix it with food or drink. Rather what should be done is to destroy it and dispose of it. Anything derived from pork is impure and must be avoided and measures taken to purify oneself from it. So it is not permissible to add it to any kind of medicine, food or drink.'''

'''Ibn al-Qayyim (may Allah have mercy on him) said: Treating sickness with unlawful things is abhorrent both from a rational point of view and from an Islamic point of view.''' As for the Islamic point of view, that is seen in the hadith and other texts that we have quoted above. As for reason, that is seen in the fact that Allah, may He be glorified, only prohibited it because of its evil, for He has not prohibited to this ummah anything good or wholesome as a punishment, as He did in the case of the Children of Israel, as He says (interpretation of the meaning): “For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them” [an-Nisa’ 4:160]. Rather He prohibited to this ummah what He prohibited because of its evil nature.

His prohibition of it is a protection for them, to keep them away from consuming it. So it is not appropriate to seek healing from sickness and disease by means of it, because even if it could be effective in removing the sickness, that will be followed by sickness that is even worse than it, namely spiritual sickness, because of the strength of its evil nature. Thus the one who uses it as medicine to remove physical sickness, is doing so in a way that causes spiritual sickness.

Moreover, the prohibition thereon dictates that one should avoid it and stay away from it by all possible means. Using it as a medicine is making it acceptable to people and making them deal with it, and this is the opposite of what the Lawgiver intended.

Moreover, it is a disease, as was stated by the Lawgiver, so it is not permissible to take it as a remedy.

Moreover, it will have an impact on man’s physical and spiritual being and will cause them to become contaminated with evil, because his body will clearly be affected by the evil nature of the remedy. Therefore if the remedy has evil qualities, it will have an evil impact on his physical being, so how about if the remedy is evil in and of itself?

Hence Allah, may He be glorified, forbade to His slaves all evil foods, drinks and clothing, so that one will not acquire evil qualities under their impact.

End quote from Zaad al-Ma‘aad (4/141)

In Fataawa al-Lajnah ad-Daa’imah (22/106) it says: What is the ruling on benefitting from alcohol and khamr in general, that is, using it in paint for furniture, medicines, fuel, cleaning materials and perfumes, or for cleansing purposes, or to make vinegar?

Answer: Whatever causes intoxication when drunk in large amounts is khamr (intoxicant). Whether the amount is small or large, it is all the same, and it is all the same whether it is called alcohol or is called by some other name. What must be done is to pour it away, and it is prohibited to keep it in order to use it and benefit from it for purposes such as cleaning and cleansing, using it as fuel or perfume, or turning it into vinegar, or any other benefit.

As for that which does not cause intoxication in large amounts, it does not come under the heading of khamr, and it is permissible to use it in perfumes and medicines, and to use it for cleansing wounds and the like.

‘Abdullah ibn Qa‘ood, ‘Abdullah ibn Ghadyaan, ‘Abd ar-Razzaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abdillah ibn Baaz. End quote.

Secondly:

If there are some manufacturers who mix the medicine with alcohol or haraam gelatine, then they are sinning thereby, as we have mentioned above. Then we should look at the medicine. If the amount added is small, in the sense that one who drinks a large amount of the medicine will not become intoxicated, or if it is fully absorbed and has no impact on the taste, colour or smell, then it is permissible to take this medicine and treat sickness with it.

It says in Fataawa al-Lajnah ad-Daa’imah (22/297): Some medicines and sweets are sold in the marketplace that contain a tiny amount of alcohol. Is it permissible for us to consume them? Please note that if a person were to eat the sweets and have his fill of them, he would never reach the point of intoxication.

Answer: If the alcohol in the sweet or medicine is of a very tiny amount, such that eating or drinking a lot of that thing would not lead to intoxication, then it is permissible to consume it and to sell it, because it does not have any effect on the taste, colour or smell, because it has been absorbed into the pure and permissible components. But it is not permissible for the Muslim to make anything like that or to add it to the food of Muslims, or to help someone else in doing that. End quote.

Thirdly:

It is permissible to sell medicine containing alcohol or haraam gelatine, if the amount that has been added is small or has been fully absorbed. Statements and fatwas on the permissibility of using medicines containing a tiny amount of intoxicant alcohol have been issued by Islamic fiqh councils, and fatwa-issuing councils and bodies in the Muslim world, whilst noting that it is preferable to avoid adding alcohol to any medicines, so as to avoid dubious matters.

It says in a statement of the Islamic Fiqh Council belonging to the Organization of the Islamic Conference, no. 23(11/3) in response to enquiries from the International Institute of Islamic Thought (IIIT) in Washington:

There are many medicines that contain varying amounts of alcohol, between 0.01% and 25%. Most of these medicines are remedies for colds, sore throats, coughs and other common ailments. These alcohol-containing medicines constitute nearly 95% of the medicines for such ailments, which makes it very difficult or even impossible to obtain medicines that are free of alcohol. What is the ruling on taking these medicines?

Answer: The Muslim patient may take medicine containing a small amount of alcohol if alcohol-free medicine is not available, and that medicine has been prescribed by a trustworthy doctor.

End quote from Majallat al-Majma‘, issue no. 3, vol. 3, p. 1087

In a statement issued by the Islamic Fiqh Council belonging to the Muslim World League, it says: It is permissible to use medicines containing alcohol in small amounts that are fully absorbed, that is dictated by the way in which the medicine is made, when there is no alternative to it, on condition that it be prescribed by a doctor of good character

End quote from Qaraaraat al-Majma‘ al-Fiqhi al-Islami bi Makkah al-Mukarramah, p. 341

For more information on medicines and products containing haraam gelatin or glycerin, please see the answer to question no. 97541.

Fourthly:

If there is a medicine or product that would cause intoxication if drunk in large amounts, or it contains lard (pig fat), for example, that has not been transformed (istihaalah), then it is not permissible to consume it or sell it.

The one who works in the pharmacy must avoid that.

Conclusion:

The basic principle is that it is permissible to work in pharmacies, and that most types of medicine are permissible.

If it becomes clear that there is a medicine that it is haraam to consume, then it is not permissible to sell it, but there is nothing wrong with continuing to work there whilst avoiding selling that which is haraam.

And Allah knows best.}}

[[Category:QHS]]
[[Category:Alcohol]]
[[ar:القرآن_والحديث_والعلماء:_الكحول]]
[[Category:Hudud (punishments)]]
[[Category:Shariah (Islamic Law)]]

Qur'an, Hadith and Scholars:Apostasy

2026-05-15T21:17:19Z

Asmith: fixed language and score

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All of the traditional schools of Islamic jurisprudence agree that the punishment for an apostate, a Muslim who renounces the faith, is death. This punishment is based on the command of the prophet mentioned and practiced by his companions according to hadiths. This tradition, even when not legislated or enforced by most modern states, brings an intense negativity over apostasy in Islam, often with personal risk or severe social consequences, and thereby maintaining a powerful deterant and silencing effect. Apostates in many cases also face [[Shari%27ah_(Islamic_Law)#Interfaith_Marriage|annulment of their marriages]], disinheritance, loss of child custody, and other consequences when local religious authorities pressure families to follow Islamic law. [https://persecution.exmuslims.org/countries A maintained list of punishments for apostates] legislated in majority Muslim countries today is available.

Today, traditionalist Islamic scholars generally either take the view that all apostasy is punishable, or see punishment as necessary only for those who are public about their renunciation of Islam. In contrast, Islamic modernists generally point to {{Quran|2|256}}, the interpretations of which are described in the article [[Let There be no Compulsion in Religion|Let There be no Compulsion in Religion]]. The death penalty mentioned in hadiths is incompatible with this verse as interpreted by modernists, so to them it is reasonable to reject the tradition as inauthentic, in line with their relative skepticism towards the hadith corpus.

The Quran itself speaks of apostates in terms of Allah's punishment for them in the next world. It has yet harsher words for the hypocrites (al munafiqun). The hypocrites too "disbelieved after [their] belief", but claimed to still believe Muhammad while privately criticising and mocking him, refusing to leave Medina to strive with their wealth and lives in the cause of Allah and enjoining others to do likewise. The Quran says that Allah will give the hypocrites a painful punishment in this world and the next. Hypocrites who "turn away" are to be seized and killed if they might join the fight against the believers.
{{Main|Islam and Apostasy}}

==Qur'an==
===Those who disbelieved after they believed===
{{Quote|{{Quran-range|3|86|91}}|How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people. Those - their recompense will be that upon them is the curse of Allah and the angels and the people, all together, Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved. Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful. Indeed, those who reject the message after their belief and then increase in disbelief - never will their [claimed] repentance be accepted, and they are the ones astray. Indeed, those who disbelieve and die while they are disbelievers - never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers.}}
{{Quote|{{Quran|5|54}}|O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things.}}
{{Quote|{{Quran|16|106}}|Whoso disbelieveth in Allah after his belief - save him who is forced thereto and whose heart is still content with the Faith - but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom.}}
{{Quote|{{cite quran|88|21|end=24|style=ref}}|Therefore do remind, for you are only a reminder. You are not a watcher over them; But whoever turns back and disbelieves, Allah will chastise him with the greatest chastisement.}}

===The hypocrites (al munafiqun)===

An entire surah (63, al-Munafiqun) is dedicated to the hypocrites, who were a frequent complaint in the Quran. The hypocrites (al munafiqun) too "disbelieved after [their] belief", but claimed to still follow Muhammad while refusing to help in his cause and sought to lead others to do likewise.

In a lengthy passage condemning the hypocrites in surah 9 (at-Tawbah), some of the hypocrites are denounced for secretly criticising and mocking Muhammad and the Quran, and for proposing some plan motivated by resentment (there are conflicting traditions as to what this referred). Unless they repent, it commands the believers to strive against them if "they turn away" (yatawallaw). This word occurs in the same Arabic verb form also in a brief passage in surah 4 (al-Nisa), which commands that hypocrites who "turn away" are to be seized and killed unless they are clearly not a threat or take refuge with a people protected by treaty. According to conflicting traditions this passage related either to deserters from the battle of Uhud, or to some hypocrites who had emerged from Mecca.

{{Quote|{{Quran-range|4|88|91}}|What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance]. They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper. Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them. You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization.}}

{{Quote|{{Quran-range|4|137|138}}|Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way. Give tidings to the hypocrites that there is for them a painful punishment -}}

{{Quote|{{Quran-range|9|64|68}}|They hypocrites are apprehensive lest a surah be revealed about them, informing them of what is in their hearts. Say, "Mock [as you wish]; indeed, Allah will expose that which you fear." And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?" Make no excuse; you have disbelieved after your belief. If We pardon one faction of you - We will punish another faction because they were criminals. The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites - it is they who are the defiantly disobedient. Allah has promised the hypocrite men and hypocrite women and the disbelievers the fire of Hell, wherein they will abide eternally. It is sufficient for them. And Allah has cursed them, and for them is an enduring punishment.}}

{{Quote|{{Quran-range|9|73|74}}|O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey's end. They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth.}}

{{Quote|{{Quran-range|63|1|3}}|When the hypocrites come to you, [O Muhammad], they say, "We testify that you are the Messenger of Allah." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars. They have taken their oaths as a cover, so they averted [people] from the way of Allah. Indeed, it was evil that they were doing.That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand.}}

==Hadith==
A number of hadiths, often with multiple narrators and appearing in multiple hadith collections, refer to capital punishment for apostates. In versions narrated by the companion Abdullah Ibn Mas'ud, the punishment applies to apostates who also abandon the community. Some academic scholars argue that the hadiths narrating punishment for apostates reflect an attitude that would have arisen during the Riddah (apostasy) wars under the first Caliph, Abu Bakr.

===Sahih Bukhari===
{{quote |{{Bukhari|||3017|darussalam}} | Narrated Ikrima:

Ali burnt some people and this news reached Ibn 'Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet said, 'If somebody (a Muslim) discards his religion, kill him.' "}}

{{quote |{{Bukhari|||6922|darussalam}} | Narrated 'Ikrima:

Some Zanadiqa (atheists) were brought to 'Ali and he burnt them. The news of this event, reached Ibn 'Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Apostle forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).' I would have killed them according to the statement of Allah's Apostle, 'Whoever changed his Islamic religion, then kill him.'"}}

['Islamic religion' is simply 'deen' in the arabic, as with the other versions of the same hadith]

{{quote |{{Bukhari|||4344|darussalam}} | Narrated Abu Burda:

That the Prophet sent his (i.e. Abu Burda's) grandfather, Abu Musa and Mu'adh to Yemen and said to both of them "Facilitate things for the people (Be kind and lenient) and do not make things difficult (for people), and give them good tidings, and do not repulse them and both of you should obey each other." Abu Musa said, "O Allah's Prophet! In our land there is an alcoholic drink (prepared) from barley called Al-Mizr, and another (prepared) from honey, called Al-Bit"' The Prophet said, "All intoxicants are prohibited." Then both of them proceeded and Mu'adh asked Abu Musa, "How do you recite the Quran?" Abu Musa replied, "I recite it while I am standing, sitting or riding my riding animals, at intervals and piecemeal." Muadh said, "But I sleep and then get up. I sleep and hope for Allah's Reward for my sleep as I seek His Reward for my night prayer." Then he (i.e. Muadh) pitched a tent and they started visiting each other. Once Muadh paid a visit to Abu Musa and saw a chained man. '''Muadh asked, "What is this?" Abu Musa said, "(He was) a Jew who embraced Islam and has now turned apostate." Muadh said, "I will surely chop off his neck!"'''}}

{{quote |{{Bukhari|||6923|darussalam}} | Narrated Abu Burda:

Abu Musa said, "I came to the Prophet along with two men (from the tribe) of Ash'ariyin, one on my right and the other on my left, while Allah's Apostle was brushing his teeth (with a Siwak), and both men asked him for some employment. The Prophet said, 'O Abu Musa (O 'Abdullah bin Qais!).' I said, 'By Him Who sent you with the Truth, these two men did not tell me what was in their hearts and I did not feel (realize) that they were seeking employment.' As if I were looking now at his Siwak being drawn to a corner under his lips, and he said, 'We never (or, we do not) appoint for our affairs anyone who seeks to be employed. But O Abu Musa! (or 'Abdullah bin Qais!) Go to Yemen.'" The Prophet then sent Mu'adh bin Jabal after him and when Mu'adh reached him, he spread out a cushion for him and requested him to get down (and sit on the cushion). Behold: There was a fettered man beside Abu Musa. '''Mu'adh asked, "Who is this (man)?" Abu Musa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Musa requested Mu'adh to sit down but Mu'adh said, "I will not sit down till he has been killed. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Musa ordered that the man be killed, and he was killed.''' Abu Musa added, "Then we discussed the night prayers and one of us said, 'I pray and sleep, and I hope that Allah will reward me for my sleep as well as for my prayers.'" }}

{{quote |{{Bukhari|||7157|darussalam}} |Narrated Abu Musa:

A man embraced Islam and then reverted back to Judaism. Mu`adh bin Jabal came and saw the man with Abu Musa. Mu`adh asked, "What is wrong with this (man)?" Abu Musa replied, "He embraced Islam and then reverted back to Judaism." Mu`adh said, "I will not sit down unless you kill him (as it is) '''the verdict of Allah and His Apostle.'''}}

{{quote |{{Bukhari|||6878|darussalam}} | Narrated 'Abdullah:

Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims." }}

{{quote |{{Bukhari|||6899|darussalam}} | Narrated Abu Qilaba:

Once 'Umar bin 'Abdul 'Aziz sat on his throne in the courtyard of his house so that the people might gather before him. Then he admitted them and (when they came in), he said, "What do you think of Al-Qasama?" They said, "We say that it is lawful to depend on Al-Qasama in Qisas, as the previous Muslim Caliphs carried out Qisas depending on it." Then he said to me, "O Abu Qilaba! What do you say about it?" He let me appear before the people and I said, "O Chief of the Believers! You have the chiefs of the army staff and the nobles of the Arabs. If fifty of them testified that a married man had committed illegal sexual intercourse in Damascus but they had not seen him (doing so), would you stone him?" He said, "No." I said, "If fifty of them testified that a man had committed theft in Hums, would you cut off his hand though they did not see him?" He replied, "No." I said, '''"By Allah, Allah's Apostle never killed anyone except in one of the following three situations:''' (1) A person who killed somebody unjustly, was killed (in Qisas,) (2) a married person who committed illegal sexual intercourse and '''(3) a man who fought against Allah and His Apostle and deserted Islam and became an apostate."''' Then the people said, "Didn't Anas bin Malik narrate that Allah's Apostle cut off the hands of the thieves, branded their eyes and then, threw them in the sun?" I said, "I shall tell you the narration of Anas. Anas said: "Eight persons from the tribe of 'Ukl came to Allah's Apostle and gave the Pledge of allegiance for Islam (became Muslim). The climate of the place (Medina) did not suit them, so they became sick and complained about that to Allah's Apostle. He said (to them ), "Won't you go out with the shepherd of our camels and drink of the camels' milk and urine (as medicine)?" They said, "Yes." So they went out and drank the camels' milk and urine, and after they became healthy, they killed the shepherd of Allah's Apostle and took away all the camels. This news reached Allah's Apostle , so he sent (men) to follow their traces and they were captured and brought (to the Prophet). He then ordered to cut their hands and feet, and their eyes were branded with heated pieces of iron, and then he threw them in the sun till they died." I said, "What can be worse than what those people did? They deserted Islam, committed murder and theft."

Then 'Anbasa bin Said said, "By Allah, I never heard a narration like this of today." I said, "O 'Anbasa! You deny my narration?" 'Anbasa said, "No, but you have related the narration in the way it should be related. By Allah, these people are in welfare as long as this Sheikh (Abu Qilaba) is among them." I added, "Indeed in this event there has been a tradition set by Allah's Apostle. The narrator added: Some Ansari people came to the Prophet and discussed some matters with him, a man from amongst them went out and was murdered. Those people went out after him, and behold, their companion was swimming in blood. They returned to Allah's Apostle and said to him, "O Allah's Apostle, we have found our companion who had talked with us and gone out before us, swimming in blood (killed)." Allah's Apostle went out and asked them, "Whom do you suspect or whom do you think has killed him?" They said, "We think that the Jews have killed him." The Prophet sent for the Jews and asked them, "Did you kill this (person)?" They replied, "No." He asked the Al-Ansars, "Do you agree that I let fifty Jews take an oath that they have not killed him?" They said, "It matters little for the Jews to kill us all and then take false oaths." He said, "Then would you like to receive the Diya after fifty of you have taken an oath (that the Jews have killed your man)?" They said, "We will not take the oath." Then the Prophet himself paid them the Diya (Blood-money)." The narrator added, "The tribe of Hudhail repudiated one of their men (for his evil conduct) in the Pre-lslamic period of Ignorance.

Then, at a place called Al-Batha' (near Mecca), the man attacked a Yemenite family at night to steal from them, but a man from the family noticed him and struck him with his sword and killed him. The tribe of Hudhail came and captured the Yemenite and brought him to 'Umar during the Hajj season and said, "He has killed our companion." The Yemenite said, "But these people had repudiated him (i.e., their companion)." 'Umar said, "Let fifty persons of Hudhail swear that they had not repudiated him." So forty-nine of them took the oath and then a person belonging to them, came from Sham and they requested him to swear similarly, but he paid one-thousand Dirhams instead of taking the oath. They called another man instead of him and the new man shook hands with the brother of the deceased. Some people said, "We and those fifty men who had taken false oaths (Al-Qasama) set out, and when they reached a place called Nakhlah, it started raining so they entered a cave in the mountain, and the cave collapsed on those fifty men who took the false oath, and all of them died except the two persons who had shaken hands with each other. They escaped death but a stone fell on the leg of the brother of the deceased and broke it, whereupon he survived for one year and then died." I further said, "'Abdul Malik bin Marwan sentenced a man to death in Qisas (equality in punishment) for murder, basing his judgment on Al-Qasama, but later on he regretted that judgment and ordered that the names of the fifty persons who had taken the oath (Al-Qasama), be erased from the register, and he exiled them in Sham." }}

{{quote |{{Bukhari|||6930|darussalam}} | Narrated 'Ali:

Whenever I tell you a narration from Allah's Apostle, by Allah, I would rather fall down from the sky than ascribe a false statement to him, but if I tell you something between me and you (not a Hadith) then it was indeed a trick (i.e., I may say things just to cheat my enemy). No doubt I heard Allah's Apostle saying, "During the last days there will appear some young foolish people who will say the best words '''but their faith will not go beyond their throats (i.e. they will have no faith) and will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them, for who-ever kills them shall have reward on the Day of Resurrection."''' }}

===Sahih Muslim===

{{quote | {{Muslim||1676a|reference}} |'Abdullah (b. Mas'ud) reported Allah's Messenger (may peace be upon him) as saying: It is not permissible to take the life of a Muslim who bears testimony (to the fact that there is no god but Allah, and I am the Messenger of Allah), but in one of the three cases: the married adulterer, a life for life, and the deserter of his Din (Islam), abandoning the community.}}
{{quote | {{Muslim||1676c|reference}} | 'Abdullah (b. Mas'ud) reported: Allah's Messenger (may peace be upon him) stood up and said: By Him besides Whom there is no god but He, the blood of a Muslim who bears the testimony that there is no god but Allah, and I am His Messenger, may be lawfully shed only in case of three persons: the one who abandons Islam, and deserts the community [Ahmad, one of the narrators, is doubtful whether the Holy Prophet (may peace be upon him) used the word li'l-jama'ah or al-jama'ah), and the married adulterer, and life for life.}}
{{quote | {{Muslim||1733d|reference}} | It has been reported on the authority of Abu Musa who said: I went to the Holy Prophet (may peace be upon him) and with me were two men from the Ash'ari tribe. One of them was on my right hand and the other on my left. Both of them made a request for a position (of authority) while the Holy Prophet (may peace be upon him) was brushing his teeth with a tooth-stick. He said (to me): Abu Musa (or 'Abdullah b. Qais), what do you say (about the request they have made)? I said: By God Who sent thee on thy mission with truth, they did not disclose to me what they had in their minds, and I did not know that they would ask for a position. The narrator says (while recalling this hadith): I visualise as if I were looking at the miswak of the Holy Prophet (may peace be upon him) between his lips. He (the Holy Prophet) said: We shall not or shall never appoint to the public offices (in our State) those who with to have them, but you may go, Abu Musa (or Abdullah b. Qais) (to take up your assignment). He sent him to Yemen as governor. then he sent Mu'adh b. jabal in his wake (to help him in the discharge of duties). When Mu'adh reached the camp of Abu Musa, the latter (received him and) said: Please get yourself down; and he spread for him a mattress, while there was a man bound hand and foot as a prisoner. '''Mu'adh said: Who is this? Abu Musa said: He was a Jew. He embraced Islam. Then he reverted to his false religion and became a Jew. Mu'adh said: I won't sit until he is killed according to the decree of Allah and His Apostle (may peace be upon him) (in this case). Abu Musa said: Be seated. It will be done. He said: I won't sit unless he is killed in accordance with the decree of Allah and His Apostle (may peace be upon him). He repeated these words thrice. Then Abu Musa ordered him (to be killed) and he was killed.''' Then the two talked of standing in prayer at night. One of them, i. e. Mu'adh, said: I sleep (for a part of the night) and stand in prayer (for a part) and I hope that I shall get the same reward for sleeping as I shall get for standing (in prayer).}}

===Ibn Majah===

{{Quote|{{Ibn Majah|20|3|20|2533}}|It was narrated from Abu Umamah bin Sahl bin Hunaif that: `Uthman bin 'Affan looked at them when they spoke of killing. He said: “Are they kill threatening to kill me? Why would they kill me? I heard the Messenger of Allah say: “It is not lawful to shed the blood of a Muslim except in one of three (cases): a man who commits adultery when he is a married person, then he should be stoned; a man who kills a soul not in retaliation for murder; and a man who apostatizes after becoming Muslim.' By Allah (SWT), I never committed adultery either during Ignorance days nor in Islam, and I have never killed a Muslim soul, and I have not apostatized since I became Muslim.” (Sahih)}}

{{Quote|{{Ibn Majah|20|3|20|2534}}|It was narrated from 'Abdullah, who is Ibn Mas`ud, that the Messenger of Allah said: “It is not lawful to shed the blood of a Muslim who bears witness that none has the right to be worshiped but Allah (SWT), and that I am the Messenger of Allah, except in one of three cases: a soul for a soul; a married person who commits adultery, and one who leaves his religion and splits from the Jama`ah.” (Sahih)}}

{{Quote|{{Ibn Majah|20|3|20|2535}}|It was narrated from Ibn`Abbas that the Messenger of Allah said: “Whoever changes his religion, execute him.” (Sahih)}}

===Abu Dawud===

{{Quote|{{Abu Dawud||4355|darussalam}}|Narrated Mu'adh ibn Jabal:

AbuMusa said: Mu'adh came to me when I was in the Yemen. A man who was Jew embraced Islam and then retreated from Islam. When Mu'adh came, he said: I will not come down from my mount until he is killed. He was then killed. One of them said: He was asked to repent before that.}}

{{Quote|{{Abu Dawud||4502|darussalam}}|Narrated Uthman ibn Affan: AbuUmamah ibn Sahl said: We were with Uthman when he was besieged in the house. There was an entrance to the house. He who entered it heard the speech of those who were in the Bilat. Uthman then entered it. He came out to us, looking pale.

He said: They are threatening to kill me now. We said: Allah will be sufficient for you against them, Commander of the Faithful! He asked: Why kill me? I heard the Apostle of Allah (peace be upon him) say: It is not lawful to kill a man who is a Muslim except for one of the three reasons: Kufr (disbelief) after accepting Islam, fornication after marriage, or wrongfully killing someone, for which he may be killed.

I swear by Allah, I have not committed fornication before or after the coming of Islam, nor did I ever want another religion for me instead of my religion since Allah gave guidance to me, nor have I killed anyone. So for what reason do you want to kill me?}}

===Malik's Muwatta===

{{Quote|1=[http://sunnah.com/urn/414660 Muwatta Malik 36:16]|2=Malik related to me from Abd ar-Rahman ibn Muhammad ibn Abdullah ibn Abd al-Qari that his father said, "A man came to Umar ibn al- Khattab from Abu Musa al-Ashari. Umar asked after various people, and he informed him. Then Umar inquired, 'Do you have any recent news?' He said, 'Yes. A man has become a kafir after his Islam.' Umar asked, 'What have you done with him?' He said, 'We let him approach and struck off his head.' '''Umar said, 'Didn't you imprison him for three days and feed him a loaf of bread every day and call on him to tawba that he might turn in tawba and return to the command of Allah?'''' Then Umar said, 'O Allah! I was not present and I did not order it and I am not pleased since it has come to me!' "}}

===Sunan Nasa'i===

{{Quote|{{Al Nasai||5|37|4063}}|Ibn 'Abbas said:
"The Messenger of Allah [SAW] said: 'Whoever changes his religion, kill him.'"}}

{{Quote|{{Al Nasai||5|45|4747}}|It was narrated from 'Aishah, the Mother of the Believers, that the Messenger of Allah said:
"It is not permissible to kill a Muslim except in one of three cases: A adulterer who has been married, who is to be stoned; a man who kills a Muslim deliberately; and a man who leaves Islam and wages war against Allah, the Mighty and Sublime, and His Messenger, who is to be killed, crucified or banished from the land."}}

{{Quote|{{Al Nasai||5|37|4073}}|It was narrated that Ibn 'Abbas said:
"A man from among the Ansar accepted Islam, then he apostatized and went back to Shirk. Then he regretted that, and sent word to his people (saying): 'Ask the Messenger of Allah [SAW], is there any repentance for me?' His people came to the Messenger of Allah [SAW] and said: 'So and so regrets (what he did), and he has told us to ask you if there is any repentance for him?' Then the Verses: 'How shall Allah guide a people who disbelieved after their Belief up to His saying: Verily, Allah is Oft-Forgiving, Most Merciful' was revealed. So he sent word to him, and he accepted Islam."}}

==Sirah==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=550}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=409}}|"The apostle had instructed his commanders when they entered Mecca only to fight those who resisted them, except a small number who were to be killed even if they were found beneath the curtains of the Kaba. Among them was Abdullah Sa'd, brother of the B. Amir Luayy. '''The reason he ordered him to be killed was that he had been a Muslim and used to write down revelation; then he apostatized''' and returned to Quraysh [Mecca] and fled to Uthman Affan whose foster brother he was. The latter hid him until he brought him to the apostle after the situation in Mecca was tranquil, and asked that he might be granted immunity. They allege that the apostle remained silent for a long time till finally he [Muhammad] said yes [granting Abdullah immunity from the execution order].

When Uthman had left he [Muhammad] said to his companions who were sitting around him, ‘I kept silent so that one of you might get up and strike off his head!’ One of the Ansar said, "Then why didn't you give me a sign, O apostle of God?’ He answered that a prophet does not kill by pointing."}}

==Scholars==

===Fiqh===
====Maliki====

The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani:

{{Quote|The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)|'''37.19 Crimes against Islam'''

37.19a. Zandaqa

A zindiq is killed and his repentance is not accepted. He is the one who conceals disbelief while making an outward display of Islam.

[ This is a hadd punishment, not for disbelief, i.e. when he repents after we have exposed him. The legal consequences are that when he is killed for a hadd, his property goes to his heirs. An example of his repentance after being exposed is that he denies the zandaqa which is proven against him. If he admits it and does not repent, his killing is not a hadd. It is disbelief and so his property is that of an apostate and his heirs do not inherit. His property goes to the Muslim treasury. If he repents, it is not accepted. It is accepted if he comes in repentance before he is exposed. Such a person was considered a hypocrite in the time of the Prophet.]

37.19b. Sorcery

The same is true for a sorcerer. His repentance is not accepted.

[ He is killed without being asked to repent once he has been exposed. If he comes in repentance before he is exposed, then his repentance is accepted.]

37.19c. Apostasy

An apostate is killed unless he repents. He is given three days to repent. The same ruling applies to a woman.

[ Someone who recants from Islam. Apostasy is disbelief after affirming Islam. If he does not repent, he is killed. One does not execute him immediately but repentance is offered to him. If he refuses then he is killed. It is obligatory to delay execution for three days. If he repents, there is no problem. If not, he is killed after sunset on the third day. This judgement includes men and women. A pregnant woman is deferred until she gives birth.]

[Hashiyya: The School is that he is offered Islam every day without being punished by beating or pain or made thirsty and without threats.]

37.19d. Someone who refuses to pray

If someone has not apostasised but affirms the prayer and yet says, "I will not pray," he is given a respite until the time of the next prayer. If he does not pray, he is killed.

[ "I will not pray now and will pray later" or "I will not pray at all." He is still in the daruri time in which he can pray one rak'at without considering being at rest or balance or recitation of the Fatiha. This is to protect blood as much as possible. If he rises to pray, there is no problem. Otherwise he is killed with the sword immediately.]

37.19e. Refusing to pay zakat

If someone refuses to pay zakat, it is taken from him by force.

[ Even if it leads to fighting him, and if he dies in that, his blood is of no consequence.]

37.19f. Refusing to go on hajj

If someone does not go on hajj, he is left to Allah.

[ He is not threatened by death or anything else since he may not have all the preconditions for the hajj, even if that seems so outwardly.]

37.19g. Not praying out of denial

Someone who abandons the prayer out of denial of its obligatory is like an apostate. He is asked to repent for three days. If he does not repent, he is killed.

[ The obligatory prayer. Denial means to reject its obligatory nature. Such a person is killed for disbelief and not by a hadd. Then the funeral prayer is not said for him and he is not buried in the Muslim cemetery and there is no inheritance between him and his heirs and his property goes to the Muslim treasury.]

[Hashiyya: The same applies to the one who denies the obligatory nature of zakat.]

37.19h. Insulting the Messenger of Allah

If someone curses the Messenger of Allah, may Allah bless him and grant him peace, he is killed and his repentance is not accepted. If one of the people of dhimma abuses him outside of that which constitutes his disbelief or curses Allah Almighty other than what constitutes his disbelief, he is killed unless he becomes Muslim.

[ When he says something to deprecate him. His execution is a hadd and hence it is of no use if he repents or denies it when there is clear evidence of it. Repentance does not cancel a hadd. This is why he says that his repentance is not accepted.]

[The same principle applies to someone who curses one of the Prophets or one of the angels or denies one of the Books of Allah. If someone abuses someone whose prophethood is a matter of dispute, like al-Khidr, he is strongly punished but not killed.

Statements of dhimmis which constitutes their disbelief would be things like a Jew saying, "He is not a messenger to us, Our Messenger is Musa." Abuse beyond their intrinsic disbelief would be criticising the character of the Prophet, may Allah bless him and grant him peace. An example of that which constitutes his disbelief is saying that God is three or that He has a son.]

37.19i. Estate of an apostate

The estate of the apostate goes to the Muslim community.

[ It is placed in the treasury.]

[http://bewley.virtualave.net/RisAhkam.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani Chapter 37 on Aisha Bewly's website]

'''40.18b. The exceptions to that rule'''

''The life of a Muslim is not lawful '''unless he apostasies after belief''', commits illicit sex after he is muhsan, kills someone when it is not a case of retaliation, or engages in corruption in the earth or renounces the deen.''

[ The exception to this inviolability is for a legal right, which refers to the three matters which he mentioned. In property, anyone who destroys something must pay for it.

'''The cases when taking life is permitted are indicated here. In the case of apostasy, he is asked to repent for three days.''' "Corruption in the earth" is banditry and highway robbery. Renouncing the deen is to embrace the dogma of the people of the sects about whom the Prophet, may Allah bless him and grant him peace, said, "They will pass through the deen like an arrow passes through game." In the Misbah, it goes through one side and comes out the other. ]

[http://bewley.virtualave.net/RisGeneral.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani Chapter 40 on Aisha Bewly's website]

'''1.8d. Islam and Wrong actions'''

No Muslim becomes an unbeliever (kafir) through wrong actions.

[It must be believed that no Muslim who commits a wrong action becomes an unbeliever as long as he believes. The same applies to someone who commits acts of disobedience while he nevertheless believes that the Shari'a forbids them. If someone does something which demonstrates that he lacks belief, like throwing a copy of the Qur'an into the rubbish, then he is an apostate...]

[http://bewley.virtualave.net/Riscreeds.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani Chapter 1 on Aisha Bewly's website]}}

====Shafi====

Reliance of the Traveller: A Classic Manual of Islamic Sacred Law, by Ahmad ibn Naqib al-Misri:

('O:' represents a excerpt from the commentary of Sheikh ‘Umar Barakat.
'A:' represents a comment by Sheikh ‘Abd al-Wakil Durubi.
'n:' represents a comment by Sheikh Nuh ‘Ali Salman)

{{Quote|[http://deanbibleministries.org/dbmfiles/notes/2018-ChaferConf-Hadian-01-Document.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 595)|2='''Chapter O8.0: Apostasy from Islam (Ridda)'''

(O: Leaving Islam is the ugliest form of unbelief (kufr) and the worst. It may come about through sarcasm, as when someone is told, “Trim your nails, it is sunna, '' and he replies, “I would not do it even if it were, '' as opposed to when some circumstance exists which exonerates him of having committed apostasy, such as when his tongue runs away with him, or when he is quoting someone, or says it out of fear.)

O8.1
'''When a person who has reached puberty and is sane voluntarily apostatizes from Islam, he deserves to be killed.'''

O8.2
In such a case, it is obligatory for the caliph (A: or his representive) to ask him to repent and return to Islam. If he does, it is accepted from him, but if he refuses, he is immediately killed.

O8.3
If he is a freeman, no one besides the caliph or his representative may kill him. If someone else kills him, the killer is disciplined (def: o17) (O: for arrogating the caliph's prerogative and encroaching upon his rights, as this is one of his duties).

O8.4
'''There is no indemnity for killing an apostate (O: or any expiation, since it is killing someone who deserves to die).'''

O8.5
If he apostatizes from Islam and returns several times, it (O: i.e. his return to Islam, which occurs when he states the two Testifications of Faith (def: o8.7 (12)) ) is accepted from him, though he is disciplined (o17).

O8.6
(A: If a spouse in a consummated marriage apostatizes from Islam, the couple are separated for a waiting period consisting of three intervals between menstruations. If the spouse returns to Islam before the waiting period ends, the marriage is not annulled but is considered to have continued the whole time (dis: m7.4).)

'''O8.7: Acts that Entail Leaving Islam'''
(O: Among the things that entail apostasy from Islam (may Allah protect us from them) are:

1 to prostrate to an idol, whether sarcastically, out of mere contrariness, or in actual conviction, like that of someone who believes the Creator to be something that has originated in time. Like idols in this respect are the sun or moon, and like prostration is bowing to other than Allah, if one intends reverence towards it like the reverence due to Allah;

2 to intend to commit unbelief, even if in the future. And like this intention is hesitating
whether to do so or not: one
thereby immediately commits unbelief;

3 to speak words that imply unbelief such as “Allah is the third of three, '' or “I am Allah'' unless one's tongue has run away with one, or one is quoting another, or is one of the friends of Allah Most High (wali, def: w33) in a spiritually intoxicated state of total oblivion (A: friend of Allah or not, someone totally oblivious is as if insane, and is not held legally responsible (dis: k13.1 (O:)) ), for these latter do not entail unbelief;

4 to revile Allah or His messenger (Allah bless him and give him peace);

5 to deny the existence of Allah, His beginingless eternality, His endless eternality, or to deny any of His attributes which the consensus of Muslims ascribes to Him (dis: v1);

6 to be sarcastic about Allah's name, His command, His interdiction, His promise, or His threat;

7 to deny any verse of the Koran or anything which by scholarly consensus (def: b7) belongs to it, or to add a verse that does belong to it;

8 to mockingly say, “I don't know what faith is'';

9 to reply to someone who says, “There is no power or strength save through Allah''; “Your saying `There's no power or strength, etc, ' won't save you from hunger'';

10 for a tyrant, after an oppressed person says, “This is through the decree of Allah, '' to reply, “I act without the decree of Allah'';

11 to say that a Muslim is an unbeliever (kafir) (dis: w47) in words that are uninterpretable as merely meaning he is an ingrate towards Allah for divinely given blessings (n: in Arabic, also “kafir'');

12 when someone asks to be taught the Testification of Faith (Ar. Shahada, the words, “La ilaha ill Allahu Muhammadun rasulu Llah'' (There is no god but Allah, Muhammad is the Messenger of Allah)), and a Muslim refuses to teach him it;

13 to describe a Muslim or someone who wants to become a Muslim in terms of unbelief (kufr);

14 to deny the obligatory character of something which by the consensus of Muslims (ijma`, def: B7) is part of Islam, when it is well known as such, like the prayer (salat) or even one rak'a from one of the five obligatory prayers, if there is no excuse (def: u2.4);

15 to hold that any of Allah's messengers or prophets are liars, or to deny their being sent;

(n: `Ala' al-din' Abidin adds the following:

16 to revile the religion of Islam;

17 to believe that things in themselves or by their own nature have any causal influence
independent of the will of Allah;

18 to deny the existence of angels or jinn (def: w22), or the heavens;

19 to be sarcastic about any ruling of the Sacred Law;

20 or to deny that Allah intended the Prophet's message (Allah bless him and give him
peace) to be the religion followed by the entire world (dis: w4.3-4) (al-Hadiyya al-`Ala'iyya (y4), 423-24).)

There are others, for the subject is nearly limitless. May Allah Most High save us and all
Muslims from it.)}}

{{Quote|1=[http://deanbibleministries.org/dbmfiles/notes/2018-ChaferConf-Hadian-01-Document.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 508, o1.1-2)|2=Who is Subject to Retaliation for Injurious Crimes

'''o1.1''' - Retaliation

Retaliation is obligatory (A: if the person entitled wishes to take it (dis: o3.8)) against anyone who kills a human being purely intentionally and without right. (O: Intentionally is a first restriction and excludes killing someone through an honest mistake, while purely excludes a mistake made in a deliberate injury (def: o2.3), and without right excludes cases of justifiable homicide such as lawful retaliation.) [back to top]

'''o1.2''' '''The following are not subject to retaliation''':

-1- a child or insane person, under any circumstances

-2- '''a Muslim for killing a non-Muslim''';

-3- '''a Jewish or Christian subject of the Islamic state for killing an apostate from Islam (O: because a subject of the state is under its protection, while killing an apostate from Islam is without consequences)''';

-4- A father or mother (or their fathers of mothers) for killing their offspring, or offspring's offspring;

-5- nor is retaliation permissible to a descendant for (A: his ancestor's) killing someone whose death would otherwise entitle the descendant to retaliate, such as when his father kills his mother.}}

Shafi`i teaching is also given by Nawawi in his book Minhaj-at-Talibin which is a standard work in Egypt, South India, Malaysia, and Indonesia. Nawawi defines apostasy as follows:

{{Quote|[http://therationaliser.blogspot.co.uk/2014/07/apostasy-in-islam.html Minhaj at talibin] By Nawawi, cited on The Rationaliser blog Mostly also available [http://www.somalimission.org/en/articles/143-islam here]|'''Definiton of apostasy'''

Page 436: the abjuration of Islam either mentally or by words, or by acts incompatible with faith. As to oral abjuration it matters little whether the words are said in joke or through a sprit of contradiction or in good faith. Before such words can be considered as a sign of apostasy they must contain a precise declaration

That one does not believe in the existence of the Creator, or of his Apostles; or
That Muhammad, or one of the other apostles, is an impostor; or
That one considers lawful what is strictly forbidden by the ijmaa; or
The one considered to be forbidden what is lawful according to the ijmaa
That one is not obliged to follow the precepts of the ijmaa, as well positive as negative; or
That one intends shortly to change one's religion; or that one has doubts upon the subject of the truth of Islam etc.

Page 436: As to acts, these are not considered to be incompatible with faith, unless they show a clear indication of a mockery or denial of religion. Throwing the Quran upon a muck heap, prostrating oneself before an idol, or worshipping the sun.

Page 69: A sane adult Moslem who refuses to pray and dénies the obligation is an apostate and punishable as such ; even if he has merely neglected prayer through laziness, without denying its obligation, he is none the less punishable with death.

Page 241: By the fact of being born of Moslem parents, even though only one of them may bave been Moslem at the moment of the child's conception. If such a child, after attaining majority becomes an infidel, he must be regarded and punished as an apostate

'''Punishment:'''

Page 437: An attempt should be made to induce the apostate to return from his or her errors; though, according to one authority, this is only a commendable proceeding. The exhortation should take place immediately, or, according to one jurist, in the first three days; and if it is of no effect, '''the guilty man or woman should be put to death.'''

Page 523: Where, after execution of a death penalty, either under the law of talion, or for apostasy, or even by stoning or whipping, the witnesses déclare that they hâve made a false declaration, intentionally, against the executed person, they are punishable either with death under the law of talion, or with payment of the price of blood on the higher scale

Page 69: '''Capital punishment is liable to be incurred by the omission of even one single prescribed prayer''', the moment its time is passed, if done designedly and without ofïering any excuse. One should begin by exhorting the culprit to repentance, and if this be unavailing strike him upon the neck. Some authorities prefer that he should be pricked with a sharp instrument until he either prays or dies.}}

Nawawi continues on the subject of an apostate's property and someone who insults Muhammad or another prophet:

{{Quote|[http://www.somalimission.org/en/articles/143-islam Minhaj-at-Talibin] by Nawawi|2=As to the ownership of the property of an apostate dead in impenitence, it remains in suspense, i.e. the law considers it as lost from the moment of abjuration of the faith; but in case of repentance it is considered never to have been lost. However, there are several other theories upon the subject, though all authorities agree that debts contracted before apostasy, as well as the personal maintenance of the apostate during the period of exhortation, are charges upon the estate. It is the same with any damages due in consequence of pecuniary prejudice caused to other persons, the maintenance of his wives, whose marriage remains in suspense, and the maintenance of his descendant or descendants. Where it is admitted that ownership remains in suspense, the same principle must be applied to dispositions subsequent to apostasy, in so far as they are capable of being suspended, such as enfranchisement by will, and legacies, which all remain intact where the exhortation is successful, though not otherwise. On the other hand, dispositions which, by their very nature, do not admit of such suspension, such as sale, pledging, gift, and enfranchisement by contract, are null and void ab initio, though Shafi`i, in his first period, wished to leave them in suspense. All authorities, however, are agreed that an apostate's property may in no case be left at his disposition, but must be deposited in charge of some person of irreproachable character. But a female slave may not be so entrusted to a man; she must be entrusted to some trustworthy woman. An apostate's property must be leased out, and it is to the court that the slave undergoing enfranchisement by contract should make his periodical payments.

'''Someone who slanders Muhammad or insults one of the prophets of Islam is killed without being given the chance of repentance.'''}}

====Hanafi====

Shaybani's Siyar (The Islamic law of nations), by Muhammad Shaybani (Imam Abu Hanifa's student):

{{Quote|1=[http://therationaliser.blogspot.co.uk/2014/07/apostasy-in-islam.html Shaybani's Siyar (The Islamic law of nations)] By Muhammad Shaybani (Imam Abu Hanifa's student), cited on The Rationaliser blog|2=985 I asked: If a Muslim apostatizes (irtadda) from Islam, what do you think would be the ruling regarding him?

986 He replied: '''Islam would be offered to him; he has either to accept it or be killed at once, unless he asked for deferment.''' This would be given to him and its duration would be 3 days.

987 I asked: Has any narrative come to your knowledge about this matter?

988 He replied: Yes, it has been related to us from the Prophet to this effect, as well as [narratives] from [The caliph] Abi b. Abi Taalib, AbdAllah b. Mas'ud, and Mu'adh b. Jabal. Thus this ruling is based on the Sunna.

...

1033 I asked: Would you think that the apostate's slaughtered animal would be lawful to eat

1034 He replied: No

1035 I asked: Even if he had become a Christian?

1036 He replied: Even if he had [apostatized to Christianity], because he would not enjoy the status of a Jew or a Christian. Do you think that he would be permitted to remain in the religion [he had adpoted]? He would have to become a Muslim or else be executed.

...

1053 I asked: If a man has apostatized from Islam and another [man] cut off his hand or destroyed, intentionally or unintentionally, his eye or committed against him any other tort, intentionally or unintentially, would this [other] man be held liable for anything?

1054 He replied: No

1055 I asked: Why?

1056 He replied: '''Since his blood is lawful to shed nobody would be liable for any tort against him, whether cutting off his hand or foot or committing a tort or injury against him.'''

1057 I asked: Would [the ruling] be the same if he accepts Islam and then dies of the wound?

1058 He replied: The person who has committed [the said tort] would not be liable for anything.

...

1069 I asked: If a woman apostatized from Islam, what would be the ruling regarding her?

1070 He replied: '''Abu Hanifa held that she would not be executed, but imprisoned indefinitely until she returns to Islam.'''

...

1130 + However, Abu Yusuf and Muhammad [b. al-Hasan] held that the apostate woman would be liable to execution unless she returns to Islam. But Abu Hanifa held that she would be in the same category as a very old man.

...

1159 I asked: If a tort was committed against [the slave woman] in apostasy, would the offender be held liable for anything?

1160 He replied: No

1161 I asked: Why, if you do not approve of the execution of women?

1162 He replied: Since some of the jurists hold that apostate women should be executed, I hold that a tort committed against them would not render [the offender] liable [for paying compensation]

...

1330 I asked: If a group [of Muslims] apostatized from Islam and were attacked by [other] Muslims without [first] having been invited to adopt Islam, do you think that those [who attacked] would be liable for anything?

1331 He replied: No

1332 I asked: Why? According to Sunna they should be invited [to accept Islam] before being fought.

1333 He replied: Even so, they would not be liable for anything.

1334 I asked: Would the same be true if a single man apostatized from Islam and was killed by another before was invited [to return] to Islam?

1335 He replied: Yes

...

1341 + Men [who apostatize] would be liable to be executed, regardless whether they were slaves or free.

...

1344 I asked: If a lad apostatized from Islam before he reached puberty, do you think that he would be executed?

1345 He replied: No

1346 I asked: Would the same hold true if he had come of age while still an unbeliever?

1347 He replied: I would order his imprisonment rather than execution, because he had never professed Islam after he had come of age.}}

====Hanbali====

Al Umda fi al Fiqh, by Imam Muwaffaq Ibn Qudama (A.H. 541-620):

{{Quote|1=[http://www.kalamullah.com/Books/Umdat%20al-Fiqh.pdf 'Al Umda fi al Fiqh'] By Imam Muwaffaq Ibn Qudama (A.H. 541-620), page 309|2='''The Legal Ruling on the Apostate [Hukum al-Murtaad]'''

'''If someone apostatizes from Islam, whether it be a man or a woman, the penalty of death must be enforced, because of the saying of Allah's Apostle "If someone changes his religion, you must kill him".'''

The apostate should not be killed until he has been invited three times to repent. If he repents [he is spared], but if not, he is killed by the sword. If someone denies Allah's existence, or attributes to Him a partner, or a consort, or a son, or if he accuses Allah (Exhalted is He) of telling lies, or blasphemes him, or if he calls His Messenger a liar, or insults him, or if he denies a Prophet, or denies the Book of Allah or anything from it, or denies one of the basic pillars of Islam, or if he attributes lawfulness to something declared unlawful by the consensus of legal opinion, he is guilty of apostasy - unless he is one of those who are unaware of the religious duties and prohibitions, in which case he must be informed thereof, and if he does not accept, he is guilty of unbelief.

The Islam of the Intelligent Minor is considered authentic. If he apostatizes, he must not be killed until he has been invited to repent, three times after his adolescence. If someone's apostasy is established, but he professes Islam, it is accepted of him. In his profession of Islam, it is sufficient for him to bear witness that there is no God but Allah, and Muhammad is Allah's messenger, unless his belief takes the form of denying a prophet, or a book, or an obligatory religious duty, or something of the kind, or he is convinced that Muhammad (Allah bless him and give him and peace) was sent to the Arabs exclusively, in which case it is not accepted of him until he affirms what he denies.

If two spouses both apostatize, and they settle in the region of war and are taken captive, their enslavement is not permissible, nor is the enslavement of a child born to them before their apostasy, but the enslavement of the rest of their children is permissable.}}

===Fatwas===

{{Quote|[[:File:Al-Azhar Apostasy Fatwa.jpg|(Image of original Arabic fatwa)]] Abdullah al-Mishadd, Head of the Fatwa Council of Al-Azhar, Al-Azhar University, September 23, 1978|This question was presented by Mr. Ahmed Darwish and brought forward by [name obscured] who is of German nationality.

A man whose religion was Islam and his nationality is Egyptian married a German Christian and the couple agreed that the husband would join the Christian faith and doctrine.

1) What is the Islamic ruling in relation to this man? What are the punishments prescribed for this act?

2) Are his children considered Muslim or Christian?

The Answer:

All praise is to Allah, the Lord of the Universe and salutations on the leader of the righteous, our master Muhammed, his family and all of his companions.

Thereafter:

'''This man has committed apostasy; he must be given a chance to repent and if he does not then he must be killed''' according to Shariah.

As far as his children are concerned, '''as long as they are children they are considered Muslim, but after they reach the age of puberty, then if they remain with Islam they are Muslim, but if they leave Islam and they do not repent they must be killed''' and Allah knows best.}}

{{Quote|1=[{{Reference archive|1=http://islam-qa.com/en/ref/12406|2=2011-10-21}} Why should a person who disbelieves after becoming Muslim be executed?] Islam Q&A, Fatwa No. 12406|2='''The punishment for apostasy from the religion of Islam is execution'''. Allaah says (interpretation of the meaning):

“And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever”

[al-Baqarah 2:217]

And it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever changes his religion, execute him.” Narrated by al-Bukhaari in his Saheeh. What this hadeeth means is that whoever leaves Islam and changes to another religion and persists in that and does not repent, is to be executed. It was also proven that the Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible to shed the blood of a person who bears witness that there is no god but Allaah and that I am the Messenger of Allaah except in three cases: a life for a life, a previously-married person who commits adultery, and one who leaves Islam and forsakes the jamaa’ah.” Narrated by al-Bukhaari and Muslim.

This harsh punishment is for a number of reasons:

1 – This punishment is a deterrent to anyone who wants to enter Islam just to follow the crowd or for hypocritical purposes. This will motivate him to examine the matter thoroughly and not to proceed unless he understands the consequences of that in this world and in the Hereafter. '''The one who announces his Islam has agreed to adhere to all the rulings of Islam of his own free will and consent, one of which rulings is that he is to be executed if he apostatizes from the faith'''.

2 – The one who announces his Islam has joined the jamaa’ah (main body) of the Muslims, and whoever joins the main body of the Muslims is required to be completely loyal and to support it and protect it against anything that may lead to fitnah or destroy it or cause division. Apostasy from Islam means forsaking the jamaa’ah and its divine order, and has a harmful effect on it. Execution is the greatest deterrent that will prevent people from committing such a crime.

3 – Those Muslims who are weak in faith and others who are against Islam may think that the apostate has only left Islam because of what he has found out about its real nature, because if it were the truth then he would never have turned away from it. So they learn from him all the doubts, lies and fabrications which are aimed at extinguishing the light of Islam and putting people off from it. In this case executing the apostate is obligatory, in order to protect the true religion from the defamation of the liars and to protect the faith of its adherents and remove obstacles from the path of those who are entering the faith.

4 – We also say that the death penalty exists in the modern laws of man to protect the system from disorder in some situation and to protect society against certain crimes which may cause its disintegration, such as drugs etc. If execution can serve as a deterrent to protect man-made systems, then it is more appropriate that the true religion of Allaah, which Falsehood cannot come to it from before it or behind it [cf. Fussilat 41:42], and which is all goodness, happiness and tranquility in this world and in the Hereafter should punish those who commit acts of aggression against it and seek to extinguish its light and defame its image, and who fabricate lies against it to justify their apostasy and deviation.

Fataawa al-Lajnah al-Daa’imah, 21/234-231.}}

{{Quote|1=[https://web.archive.org/web/20100419182404/https://islamonline.net/servlet/Satellite?cid=1119503547222&pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaEAskTheScholar Group of Muftis, Islam Online, July 26, 2003 Source of the Punishment for Apostasy ]|2=Speaking of the authority of the punishment and its being genuine and based on the authentic sources of Islam, Sheikh `Attiyah Saqr, former Head of Al-Azhar Fatwa Committee, states:

"It is not right to deny the punishment of apostasy claiming that it has not been reported in the Qur'an, because it has been recorded in the mutawatir (Hadith which has been reported by at least four of the Companions in different times and places in a way that make a person sure that such Hadith is not fabricated) and the non-mutawatir Sunnah of the Prophet (peace and blessing be upon him). Hudud (Islamic punishment specified for certain crimes) may, of course, be based on the non-mutawatir Sunnah."

Detailing the issue and showing some of the evidence for the punishment of apostasy, the prominent Muslim scholar Sheikh Yusuf Al-Qaradawi, states:

'''"All Muslim jurists agree that the apostate is to be punished. However, they differ regarding the punishment itself. The majority of them go for killing; meaning that an apostate is to be sentenced to death.'''

Many authentic Hadiths have been reported in this regard. Ibn `Abbas reported that the Prophet (peace and blessings be upon him) said, "Whoever changes his religion, you kill him." (Reported by all the group except Muslim, and at-Tabarani also reported it with a sound chain of narrators. Also recorded in Majma` Az-Zawa'id by Al-Haythamiy.)

There is also the Hadith of Ibn Mas`ud that the Prophet (peace and blessings be upon him) said, "The blood of a Muslim individual who bears witness that there is no god but Allah and that I am the Messenger of Allah, is not to be shed except in three cases: in retaliation (in murder crimes), married adulterers (and adulteresses), and the one who abandons his religion and forsakes the Muslim community." (Reported by the Group)

The actual example of one of the greatest Companions, `Ali ibn Abi Talib (may Allah be pleased with him) gives credit to this also. He himself carried out the punishment on some people who had deified him. He gave them three days respite to repent and go back to their senses. When they proved adamant, he put them to fire.”}}

{{Quote|1=[{{Reference archive|1=http://www.islamqa.com/en/ref/811/apostasy|2=2011-10-21}} Why death is the punishment for Apostasy] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 811|2=This is the ruling of Allaah and His Messenger, as the Prophet (peace and blessings of Allaah be upon him) said: '''"Whoever changes his religion, kill him."''' (reported by al-Bukhaari, al-Fath, no. 3017).

(2) The one who has known the religion which Allaah revealed, entered it and practised it, then rejected it, despised it and left it, is a person who does not deserve to live on the earth of Allaah and eat from the provision of Allaah.

(3) By leaving Islaam, the apostate opens the way for everyone who wants to leave the faith, thus spreading apostasy and encouraging it.

(4) The apostate is not to be killed without warning. Even though his crime is so great, he is given a last chance, a respite of three days in which to repent. If he repents, he will be left alone; '''if he does not repent, then he will be killed'''.

(5) If the punishment for murder and espionage (also known as high treason) is death, then what should be the punishment for the one who disbelieves in the Lord of mankind and despises and rejects His religion? Is espionage or shedding blood worse than leaving the religion of the Lord of mankind and rejecting it?

(6) None of those who bleat about personal freedom and freedom of belief would put up with a neighbour’s child hitting their child or justify this as "personal freedom," so how can they justify leaving the true religion and rejecting the sharee’ah which Allaah revealed to teach mankind about His unity and bring justice and fairness to all?}}

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/14231/Crucify|2=2011-10-21}} Some of the rulings on apostasy and apostates] Islam Q&A, Fatwa No. 14231|2=The saheeh Sunnah indicates that it is essential to put the apostate to death.

''[Quotes Al-Bukhaari (6922), Al-Bukhaari (6484), and Muslim (1676)]''

'''The general meaning of these ahaadeeth indicates that it is essential to put the apostate to death whether he is waging war on Islam (muhaarib) or not.'''

The view that the apostate who is to be put to death is the one who is waging war on Islam (muhaarib) only is contrary to these ahaadeeth. The Prophet (peace and blessings of Allaah be upon him) said that the reason why he should be put to death is his apostasy, not his waging war against Islam.

Undoubtedly some kinds of apostasy are more abhorrent than others, and the apostasy of one who wages war against Islam is more abhorrent than that of anyone else. Hence some of the scholars differentiated between them, and said that it is not essential to ask the muhaarib to repent or to accept his repentance; rather he should be put to death even if he repents, whereas the repentance of one who is not a muhaarib should be accepted and he should not be put to death. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

He said:

'''Apostasy is of two types: ordinary apostasy and extreme apostasy, for which execution is prescribed. In both cases there is evidence that it is essential to execute the apostate''', but the evidence indicating that the sentence of death may be waived if the person repents does not apply to both types of apostasy. Rather the evidence indicates that that is allowed only in the first case – i.e., ordinary apostasy – as will be clear to anyone who studies the evidence that speaks about accepting the repentance of the apostate. In the second type – i.e., extreme apostasy – the obligation to put the apostate to death still stands, and there is no text or scholarly consensus to indicate that the death sentence may be waived. The two cases are quite different and there is no comparison between them. It does not say in the Qur’aan or Sunnah, or according to scholarly consensus, that everyone who apostatizes in word or deed may be spared the death sentence if he repents after he is a captured and tried. Rather the Qur’aan and Sunnah, and scholarly consensus, differentiate between the different kinds of apostates.

Al-Saarim al-Maslool, 3/696 . . . 

Based on this, it is clear that what the questioner says about the apostate not being killed unless he is waging war on Islam is mistaken, and the differentiation that we have quoted from Shaykh al-Islam Ibn Taymiyah may dispel any confusion and make the matter clearer. }}

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/696|2=2011-10-21}} Punishment of the one who leaves Islaam] Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 696|2=The person who knows the truth and believes in it, then turns his back on it, does not deserve to live. The punishment for apostasy is prescribed for the protection of the religion and as a deterrent to anyone who is thinking of leaving Islaam. There is no doubt that such a serious crime must be met with an equally weighty punishment. If the kuffaar do not give people the freedom to cross a red light, how can we give freedom to people to leave Islaam and disbelieve in Allaah when they want to?}}

{{Quote|1=[{{Reference archive|1=http://www.e-cfr.org/ar/index.php?ArticleID=322|2=2011-03-21}} Is killing interpreted as restricting freedom of conscience?] European Council for Fatwa and Research, August 16, 2008|2=Q: One who converted to Islam from Poland, was asked by a wicked atheist about the penalty for one who apostatizes from the religion of Almighty Allah. What should he respond? He interprets killing as restricting freedom of conscience. A: The issue of killing the apostate is a function of the state. His judgment belongs with the Islamic government. This is not the concern of Islamic foundations, associations, or centers. A group of Salafis and Imams are of the opinion that not every apostate should be killed, but rather only '''those who openly commit apostasy''', or call for fitna, or voice harmful things against Allah and His Prophet (peace be upon him) and the believers. [The apostate] is killed in order to protect the religion and the community from his corruption, and not to restrict freedoms, as he by his action is infringing on the rights of others. The interests of the state and the society come before individual self-interest. In truth, this issue is similar to what is termed in contemporary law as “high treason” because of the harm to the public that it causes.}}

{{Quote|1=[{{Reference archive|1=http://answering-islam.org/Hahn/statement.gif|2=2013-06-04}} What is the stand of the Islamic Law regarding the Muslim who has renounced Islam and embraced another religion?] Mufti of the Republic of Lebanon, Beirut, Fatwa issued November 13, 1989|2=The person who renounces his apostasy is not obliged to repeat the performance of everything he had accomplished prior to his apostasy (i.e., while he was still a practicing Muslim), such as the hajj (pilgrimage) and the prayers. His works will no longer be counted as having failed him, now that he has returned to Islam... Now, should the apostate (male or female) persist in his apostasy, he should be given the opportunity to repent, prior to his being put to death, out of respect for his Islam. A misunderstanding on his part may have taken place, and there would thus be an opportunity to rectify it. Often apostasy takes place on account of an offer (of inducement). So Islam must be presented to the apostate, things should be clarified, and his sin made manifest. '''He should be imprisoned for three days, so that he may have the opportunity to reflect upon his situation. This three-day period has been deemed adequate. But''' '''if the man or the woman has not repented of his or her raddah, but has continued to persist in it, then he or she should be put to death'''. (This is in harmony with) Muhammad's saying, may Allah's blessings and peace be upon him: `Kill him who changes his religion', as related by the Hadith authority, al-Bukhari, (in his Hadith collection).}}

==Shi'ites==

===Ja'fari fiqh===

Tahrir al-Wasilah by Ayatolla Khomeini:

{{Quote|[http://statics.ml.imam-khomeini.ir/en/File/NewsAttachment/2014/0000-tahrir%20j4-nA4.pdf imam-khomeini.ir] Imam Khomeini, Tahrir al-Wasilar Volumie IV (English translation), p.255-256|2=Conclusion Relating to Other Punishments

1-Chapter on Irtidad or Apostasy

'''Problem # 1.''' Under the section on inheritance, we have already mentioned the two categories of Apostate and some relevant laws. So Islam of a '''Murtad al-Fitri (an Apostate born of Muslim parents)''' shall apparently not be accepted [after he has first apostatized], '''and he shall be condemned to death if he is male''', but a woman shall not be condemned to death even if she is '''Murtadda al-Fitriya (a woman born of Muslim parents), but shall be kept in life imprisonment, and she shall be given beatings at the times of prayer, and she shall be subjected to tightening or scarcity of food.''' Her repentance shall be accepted. So if she repents, she shall be set free. '''A Murtad al-Milli (and Apostate born of non-Muslim parents) shall be asked to repent. On his refusal, he shall be condemned to death.'''

'''Problem # 2.''' It is a condition for the enforcement of law of apostasy that the apostate must be adult, sane, and having free will and intention. So the apostasy of a minor body has not legal value, even if he is an adolescent, nor of a lunatic, even if has periodical lunacy, nor of one under duress (mukreh), or one acting without intention as, one acting as a joke, by mistake, out of negligence and in a state of stupor. If a person becomes apostate in a state of anger in which he has lost control on himself, he shall not be governed by the law of apostasy.

'''Problem # 3.''' If some indications appear in a person that lead to apostasy, and he claims to be acting under duress with the existence of its likelihood, or lack of intention or slip of tongue with the existence of its likelihood, such excuses shall he accepted from him. If some evidence is produced about some utterance by him leading to apostasy, and he brings forth the excuses mentioned before, his claim shall be accepted.

'''Problem # 4.''' A child born to a Murtad al-Milli before his apostasy shall he treated as a Muslim. If he becomes an infidel after attaining adulthood, he shall be asked to repent. If he repents, (well and good), otherwise he shall be condemned to death. Likewise, the son of a Murtad al-Fitri born before his apostasy shall be treated as a Muslim. If he becomes an infidel after attaining adulthood, and similarly the son of a Muslim who becomes an intidel alter attaining adulthood before announcing their Islam, apparently both of them shall not be treated as a Martad al-Fitri, but shall be asked to repent, [if they repent, well and good, but if they refuse] they shall be condemned to death.

'''Problem # 5.''' If a Murtad al-Milli repeats apostasy (after once having repented], he shall be condemned to death after he apostatizes for a third time, and according to some jurists, for the fourth time, and this is a more cautious opinion.

'''Problem # 6.''' If a Murtad al-Milli becomes insane after apostasy but before he is asked to repent, he shall not be condemned to death. But if he becomes insane after having been asked to repent and after his refusal leading to the permissibility of shedding his blood, he shall be condemned to death, as a Murtad al-Fitri is condemned to death when he suffers insanity after apostasy.

'''Problem # 7.''' If a person kills a Murtad al-Milli subsequent to his repentance under the impression that he has still been apostate, some jurists are of the opinion that the killer shall be liable to undergo (Qisas). But according to the stronger opinion, he shall not be liable to Qisas. Of course, he shall be liable to pay Diyat from his property.

'''Problem # 8.''' If an apostate kills a muslim deliberately, his wali (or guardian shall be entitled to kill the murderer by way of Qisas. That will be precedent to his death sentence for apostasy. If the wali [of the Muslim killed by the apostate] pardons him or compromises on payment of money, the killer shall be condemned to death for apostasy.

'''Problem # 9.''' An apostasy is proved by the testimony of two witnesses of reputed integrity and by confession of the apostate. It is more cautious that the apostate must repent twice. But it is not established by the testimony of women alone or accompanied by men.}}

==See Also==

*[[Islam and Freedom of Speech#Punishment_for_Blasphemy|Punishment for Blasphemy]]
{{Hub4|Non-Muslims (Primary Sources)|Non-Muslims (Primary Sources)}}

{{Translation-links-english|[[Le_Coran_les_Ahadith_et_les_Savants_sur_lApostasie|French]]}}

==External Links==

*[{{Reference archive|1=http://www.answering-islam.org/Silas/apostasy.htm|2=2013-03-15}} The Punishment for Apostasy from Islam] ''- Answering Islam''
*[{{Reference archive|1=http://formermuslimsunited.org/?page_id=2169|2=2011-10-04}} A Shiite Opinion on Apostasy] ''- Former Muslims United (originally from Kayhan International, March 1986)''

[[Category:QHS]]
[[Category:Apostasy]]
[[Category:Kafir (infidel)]]
[[ru:Коран хадисы и богословы: Вероотступничество]]
[[Category:Hudud (punishments)]]
[[Category:Human rights]]
[[ar:القرآن_والحديث_والعلماء:_الردة]]

Qur'an, Hadith and Scholars:Atheists

2026-05-15T20:43:09Z

Asmith: Updating page score

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The late antique age in which Islam arose was an intensly religious one. Then as always there were irreligious people, but every person was thought to have a "deen" or religion that governed their lives and their relation to their community in some way, whether that be Judaism, one of the infinite flavors of Christianity that permeated the Middle East at the time of the rise of Islam, the Zoroastrianism of the Sassanid Persians, or the religion of the believers. As such the tradition itself has very little to say about atheists. Scholars in later ages who have dealt with the question, though, agree that atheism is as great if not a greater crime against [[Allah]] than [[shirk]].

==Hadith==

===Ali commands to have atheists burned to death===

{{Quote|1={{Bukhari|||6922|darussalam}}|2=Narrated 'Ikrima: Some '''Zanadiqa (atheists)''' were brought to 'Ali and he burnt them. The news of this event, reached Ibn 'Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Apostle forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).' I would have killed them according to the statement of Allah's Apostle, 'Whoever changed his Islamic religion, then kill him.'"}}

Ahmad Taheri-Iraqi writes, "Although the word zindīq/zandik was initially, in the Sassanid Empire, applied to Manichaeans as a pejorative epithet, by the time of the Islamic Epoch its usage had broadened and was loosely applied to Gnostic Dualists, agnostics, atheists, and even free-thinkers and libertines. Eventually in the later period, even up to the present time, 'zindīq' came to be synonymous with 'irreligious'."<ref>Ahmad. Zandaqa In The Early Abbasid Period With Special Reference To Poetry. University of Edinburgh. p. 3</ref>

==Scholars==

===Atheism is a greater crime than shirk===

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D104658|2=2013-04-08}} Which crime is worse: atheism or polytheism?] Islam Web, Fatwa No. 104658, February 12, 2008|2=First of all, you should know that both kinds of persons whom you mentioned are in great danger. However, if we compare between the two, then the person who claims that he does not believe in Allaah and he neither worships Allaah nor any other god, is worse than a Mushrik (i.e. a person who associates partners with Allaah), because a Mushrik worships Allaah but he associates with Him another god. Ibn Taymiyyah stated the same thing as he mentioned that Pharaoh is worse than a Mushrik.

As regards your second question, it is confirmed that some people were following the true religion which ‘Eesa (Jesus) came with, and they did not stray until the advent of Islam. The Prophet , said: “Allaah looked at the people of the earth and he abominated the Arabs and the non-Arabs amongst them, except some of the people of the Book.” [Muslim]

Therefore, these people were following what was in the Injeel (Gospel) which was revealed on ‘Eesa even though there were other people who forged and falsified this Book.
Allaah Knows best.}}

{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/113901/atheist|2=2011-05-09}} Atheism is a greater sin than shirk] Islam Q&A, Fatwa No. 113901|2=Praise be to Allaah.

Atheism, in modern terminology, means denying the Creator altogether, denying that He exists and not acknowledging Him, may He be glorified and exalted. The universe and everything in it, according to their claims, came about purely by chance. This is a strange view which is contrary to sound human nature, reason and logic, and is contrary to simple logic and indisputable facts.

As for shirk (polytheism or associating others with Allah), it implies belief in Allah, may He be glorified and exalted, and affirmation of Him, but it also includes belief in a partner to Allah in His creation, who creates or grants provision or brings benefit or wards off harm. This is shirk al-ruboobiyyah (ascribing partners to Allah in His Lordship). Or it means belief in a partner to whom some kind of worship is devoted as an act of love and veneration, as it is devoted to that person or thing as it should to devoted to Allah, may He be glorified and exalted. This is shirk al-‘ibaadah (associating others with Allah in worship). By studying these two deviations, we may see that each of them involves sin and evil which tells us that they are bad and we see how Allah described them as being like dumb animals.

Allah says (interpretation of the meaning):

“Have you (O Muhammad صلى الله عليه وسلم) seen him who has taken as his ilaah (god) his own vain desire? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him?

44. Or do you think that most of them hear or understand? They are only like cattle nay, they are even farther astray from the Path (i.e. even worse than cattle)”

[al-Furqaan 25:43-44]

“And surely, We have created many of the jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones”

[al-A’raaf 7:179].

Nevertheless, the atheist who denies the existence of Allah and rejects His Messengers and disbelieves in the Last Day, is in a greater state of kufr and his beliefs are more reprehensible than the one who believes in Allah and the Hereafter, but he associates something of His creation with Him. The former is stubborn and arrogant to an extent that can not be imagined or accepted by sound human nature. Such a person would transgress every sacred limit and fall into every sin; his worldview would be distorted to an inconceivable level. Yet many scholars who discussed the issue of atheism doubted that this has deep roots in the hearts of the atheists, and they affirmed that the atheist is only professing atheism outwardly; deep down he believes in one God.

Shaykh al-Islam Ibn Taymiyah said a great deal which indicates that this group of atheists who deny and reject the existence of God are in a worse state of kufr than the mushrikeen who associate partners with Him. We will quote a little of what we have come across:

He (may Allah have mercy on him) said: Kufr (disbelief) means not believing in Allah and His Messengers, whether it involves rejecting or it consists of doubt and uncertainty about the issue or ignoring the issue altogether, out of envy or arrogance or following whims and desires that divert a person from following the Message. However, the kaafir who rejects and disbelieves is in a state of greater kufr, although the one who rejects and denies out of envy, even though he believes that the Messengers brought the message of truth, is also in a state of kufr. End quote.

Majmoo’ al-Fataawa, 17/291

He also said:

The one who denies the Hereafter but believes that this universe is created is described by Allah as a kaafir. The one who denies it and says that this universe existed from eternity is a worse kaafir in the sight of Allah, may He be exalted. End quote.

Majmoo’ al-Fataawa, 17/291

He said (may Allah have mercy on him) refuting those who deny the Divine attributes:

(Denying the Divine attributes) implies complete denial which reaches the point that says: There is nothing that must exist and cannot have not existed. If he believes that and says: I do not affirm either existence or non-existence, then the answer to that is: Suppose you state that verbally and in your heart you do not believe either of the two; rather you turn away from knowing Allah and worshipping and remembering Him, so you never remember Him, worship Him, call upon Him, put your hope in Him or fear Him; (in that case) your denial of Him is worse than that of Iblees who (at least) acknowledged Him. End quote.

Majmoo’ al-Fataawa, 5/356.

And he (may Allah have mercy on him) said:

The arrogant one is the one who does not acknowledge Allah outwardly, like Pharaoh. He is in a worse state of kufr than them (meaning the mushrik Arabs). Iblees, who enjoins all of that and loves it and is too arrogant to worship his Lord and obey him, is in a worse state of kufr than them (the mushrikeen), even though he was aware of the existence and might of Allah, just as Pharaoh was also aware of the existence of Allah. End quote.

Majmoo’ al-Fataawa, 7/633

He also said:

The view of the philosophers -- those who say that the universe is eternal and that it is dependent on that which inevitably must exist -- came from the minds and hearts of those who worshipped heavenly bodies and made images of them on Earth, such as Aristotle and his followers. This view is worse kufr and is more misguided than that of the Arab mushrikeen who believed that Allah created the heavens and the earth and everything between them in six days by His will and power, but they attribute falsely without knowledge sons and daughters to Him (cf. al-An’am 6:100) and joined others in worship with Allaah, for which He had sent no authority (cf. Aal ‘Imraan 3:151). Similarly, the permissive people, who do not believe in any command or prohibition at all and refer to the Divine will and decree as an excuse for their evil deeds, are worse off than the Jews, Christians and Arab mushrikeen, because even though the latter are kaafirs, they still believe in some kind of command and prohibition, and the promise and warning (i.e., the Hereafter), but they had partners with Allaah (false gods) who instituted for them a religion which Allaah had not ordained (cf. al-Shoora 42:21), unlike the permissive people who ignore all laws altogether. They are only pleased with whatever suits their whims and desires, and they get angry on the basis of their whims and desires; they do not get pleased for the sake of Allah, or angry for the sake of Allah, or love for the sake of Allah, or hate for the sake of Allah; they do not enjoin that which Allah has enjoined and they do not forbid that which Allah has forbidden, unless that suits their whims and desires, in which case they do it for that purpose and not as an act of obedience to their Lord. Hence they do not denounce what takes place of kufr, evil doing and sin unless it goes against their whims and desires, in which case they will denounce it, prompted by their devilish nature and not prompted by sharee’ah and love of Allah. Hence the devils plunge them deeper into error, and they never stop short (cf. al-A’raaf 7:202), and the devils may show themselves to them and address them and help them with some of their whims and desires, as the devils used to do with the mushrikeen who worshipped idols. End quote.

Majmoo’ al-Fataawa, 8/457-458.

Shaykh Ibn Baaz (may Allah be pleased with him) said: It is shirk to worship something other than Allah completely; that may be called shirk or kufr. Whoever turns away from Allah altogether and directs his worship to something other than Allah, such as trees, rocks, idols, the jinn or some of the dead, those whom they call awliya’ (“saints”), worshipping them or praying to them or fasting for them, and forgetting Allah altogether -- and this is the worst kind of kufr and shirk. We ask Allah to keep us safe and sound.

The same applies to denying the existence of Allah and saying that there is no God and life is material, like the Communists and atheists who deny the existence of Allah. These are the worst disbelievers among mankind, the most astray, the most involved in shirk and the most misguided. We ask Allah to keep us safe and sound. End quote.

Majmoo’ Fataawa Ibn Baaz, 4/32-33

He also said (may Allah have mercy on him):

Meat slaughtered by Communists is haraam and is like the meat of the Magians and idol worshippers; in fact their meat is even more haraam, because their degree of kufr is greater due to their atheism and denial of the Creator (may He be glorified and exalted) and His Messenger, and other kinds of kufr. End quote.

Majmoo’ Fataawa Ibn Baaz, 23/30

And Allah knows best.}}

===A marriage to an atheist is null and void===

{{Quote|[{{Reference archive|1=http://www.islam-qa.com/en/ref/22468/atheist|2=2013-04-08}} Ruling on marrying an atheist] Islam Q&A, Fatwa No. 22468|Praise be to Allaah.

The Prophet (peace and blessings of Allaah be upon him) encouraged us to marry those who are religiously-committed, because basically women are weak and may change their beliefs and thoughts and even their religion for the slightest reason. So you should not have even considered marrying one whose religious commitment was not great, let alone marrying one who has no religious commitment at all, on the grounds that you would be able to guide him.

Marriage to an atheist is invalid and the marriage contract is basically null and void. It is not permissible for a woman who believes in Allaah and the Last Day to enter into such an invalid marriage on the grounds that this man may possibly be guided after marriage. She should have done what the great Sahaabi woman Umm Sulaym did when she refused to marry Abu Talhah – who was a kaafir at the time – unless he became Muslim, and he did so. This was the greatest mahr (dowry) in Islam as Anas (may Allaah be pleased with him) said. (al-Nasaa’i, 3341; classed as saheeh by al-Albaani).

The evidence that the marriage of a Muslim woman to a kaafir man is invalid is very clear. This is one of the matters on which there is unanimous agreement among all the scholars of the ummah. . . . 

Conclusion: This marriage of yours is invalid and it is not permissible to allow him to be intimate with you unless he comes back to Islam and enters the faith by pronouncing the Shahaadatayn and following the rulings of Islam. If he does not do that then the marriage must be annulled in a sharee’ah court. If you cannot do that or if there is no sharee’ah court where you live, then you should ask him for a divorce. If he refuses then you should divorce him by means of khula’, returning his mahr or more or less so that you can be separated.

And Allaah knows best.}}

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D88328|2=2013-04-08}} Thinking of marrying an atheist] Dr. Abdullah Al-faqih, Islam Web, Fatwa No. 88328, July 21, 2004|2=...You have to know that it is not permissible for a Muslim man to establish a relationship with an Alien woman and it is not permissible for him to talk with her except for a need and without being in seclusion with her, and provided he feels secure from being tempted by her.

Therefore, you have to avoid talking to this woman or keeping company with her, to be safe in relation to your religion. As regards calling her to Islam, you can only guide her to some Muslim websites in English. You can also inform her about some Islamic centers in her country.

But it is not permissible to marry her, as she is still a Kafir (non-Muslim) and has not yet embraced Islam wholeheartedly without any doubt. Allah says: "And do not marry Al-Mushrikât (idolatresses, etc.) till they believe (worship Allâh Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you."(Al-Baqarah 2:221). Being convinced by Islam and wishing to embrace it is not an excuse for you to get married with her...}}

===No prayers for dead atheists and other non-Muslims===

{{Quote|[{{Reference archive|1=http://www.islam-qa.com/en/ref/127301/atheist|2=2013-04-08}} His friend became an atheist then he died. Can he offer the funeral prayer for him and say du’aa’ for him?] Islam Q&A, Fatwa No. 127301|Praise be to Allaah.

If the matter is as you describe, and your friend became an atheist and did not believe in Islam, and he died in that state, as appears to be the case, then it is not permissible for the one who knew his situation to offer the funeral prayer for him or to say du’aa’ for him, or to wash him or shroud him or bury him in the Muslim graveyard, because Allaah says (interpretation of the meaning):

“It is not (proper) for the Prophet and those who believe to ask Allaah’s forgiveness for the Mushrikoon, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)”

[al-Tawbah 9:113]

“And never (O Muhammad صلى الله عليه وسلم) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allaah and His Messenger, and died while they were Faasiqoon (rebellious, — disobedient to Allaah and His Messenger صلى الله عليه وسلم)”

[al-Tawbah 9:84].

Muslim (976) narrated that Abu Hurayrah said: The messenger of Allaah (blessings and peace of Allaah be upon him) said: “I asked my Lord for permission to pray for forgiveness for my mother but He did not give me permission. And I asked Him for permission to visit her grave and He gave me permission.”

This is evidence that it is not permissible to say du’aa’ for one who died in a state of shirk or kufr. }}

===Ibn Sina was an atheist===

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D87783|2=2013-04-08}} Claims about Ibn Sina being an atheist or Kafir] Islam Web, Fatwa No. 87783, May 20, 2004|2=Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

Ibn Sinna (Avicenna) was accused of being a Kafir and an atheist because of his statements about the antiquity of the world, his rejection of the Hereafter, and other atheist theories, in addition to his inner legendary ideology.

Other scholars stated that Ibn Sinna was an atheist before Sheikh Al-Huwaini did; amongst them is: Al-Ghazali, Ibn Taymiyah, Ibn Al-Qayim, and Al-Dhahabi.

Allah knows best.}}

==References==
{{reflist}}

==See Also==

*[[Atheism and Islam]]

{{Hub4|Non-Muslims (Primary Sources)|Non-Muslims (Primary Sources)}}
[[Category:QHS]]
[[Category:Atheism]]
[[Category:Kafir (infidel)]]

[[Category:Hudud (punishments)]]
[[Category:Human rights]]
[[ar:القرآن_والحديث_والعلماء:_الملحدين]]

Qur'an, Hadith and Scholars:Beauty and Makeup

2026-05-15T20:41:53Z

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In general, Islamic scripture, Qur'an, hadith and sunnah, exhorts women not to alter their natural beauty, either through artificial means of improvement such as jewelry or by reducing their beauty with what is seen as blemishes such as tattoos. Scholars up to the modern day follow the lead of the scriptures and preach against women engaging in an entire range of practices which are seen to artificially affect their beauty.

==Qur'an==

===Displaying your beauty and ornaments is forbidden===

{{Quote|{{Quran|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that '''they should not display their beauty and ornaments''' except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. }}

===Women had more freedom to display their beauty/charms in pre-Islamic Arabia===

{{Quote|{{Quran-range|33|32|33}}|O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. And stay quietly in your houses, '''and make not a dazzling display, like that of the former Times of Ignorance;''' and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. }}

===Only those belonging to Satan alter the creation of Allah===

{{Quote|{{Quran-range|4|117|121}}|(The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel! Allah did curse him, but he said: "I will take of Thy servants a portion Marked off; "I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, '''and to deface the (fair) nature created by Allah'''." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest. Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception. They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape. }}

==Hadith==

===Marry women for their beauty===

{{Quote|{{Ibn Majah|9|3|9|1858}}|It was narrated from Abu Hurairah that:

the Prophet said: “A woman may be married for four things: Her wealth, her lineage, her beauty or for her religion. Choose the religious, may your hands be rubbed with dust (i.e., may you prosper).” (Sahih)}}

===Getting or giving a tattoo is forbidden===

{{Quote|{{Bukhari|||5946|darussalam}}|Narrated Abu Huraira : A woman who used to practise tattooing was brought to 'Umar. 'Umar got up and said, "I beseech you by Allah, which of you heard the Prophet saying something about tattooing?" l got up and said, "0 chief of the Believers! l heard something." He said, "What did you hear?" I said, "I heard the Prophet (addressing the ladies), saying, ''''Do not practise tattooing and do not get yourselves tattooed'''.'"}}

{{Quote|{{Bukhari|||5942|darussalam}}|Narrated Ibn 'Umar : I heard the Prophet saying, (or the Prophet said), "'''Allah has cursed the lady who practices tattooing and that who gets it done for herself''', and also the lady who lengthens hair artificially and that who gets her hair lengthened artificially." The Prophet has cursed such ladies.}}

{{Quote|{{Bukhari|||2086|darussalam}}|Narrated 'Aun bin Abu Juhaifa: My father bought a slave who practiced the profession of cupping. (My father broke the slave's instruments of cupping). I asked my father why he had done so. He replied, "The Prophet forbade the acceptance of the price of a dog or blood, '''and also forbade the profession of tattooing, getting tattooed''' and receiving or giving Riba, (usury), and cursed the picture-makers."}}

{{Quote|{{Bukhari|||5945|darussalam}}|Narrated Abu Juhaifa: The Prophet forbade the use of the price of blood and the price of a dog, the one who takes (eats) usury the one who gives usury, '''the woman who practises tattooing and the woman who gets herself tattooed'''.}}

{{Quote|{{Bukhari|||2238|darussalam}}|Narrated Aun bin Abu Juhaifa: I saw my father buying a slave whose profession was cupping, and ordered that his instruments (of cupping) be broken. I asked him the reason for doing so. He replied, "Allah's Apostle prohibited taking money for blood, the price of a dog, and the earnings of a slave-girl by prostitution; '''he cursed her who tattoos and her who gets tattooed''', the eater of Riba (usury), and the maker of pictures."}}

{{Quote|{{Bukhari|||5944|darussalam}}|Narrated Abu Huraira : Allah's Apostle said, "The evil eye is a fact," and '''he forbade tattooing'''.}}

{{Quote|{{Bukhari|||5947|darussalam}}|Narrated Ibn 'Umar : The Prophet has cursed the lady who lengthens hair artificially and that who gets her hair lengthened in such away, and '''the lady who practises tattooing and that who gets it done for herself'''.}}

===Manipulating the teeth for beauty forbidden===

{{Quote|{{Ibn Majah|9|3|9|1989}}|It was narrated that 'Abdulleh said:

"The Messenger of Allah cursed the woman who does tattoos and the one who has them done, and those who pluck their eyebrows '''and file their teeth for the purpose of beautification''', and those who change the creation of Allah." News of that reached a woman of Banu Asad who was called Umm Ya'qub. She came to him and said: "I have heard that you said such and such." He said: 'Why should I not curse those whom the Messenger of Allah cursed ? And it is in the Book of Allah." She said: "I read what is between its two covers 'and I have not found that." He said: "If you read it properly you would have found it. Have you not read the words: 'And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it).'?" She said: "Of course." He said: 'The Messenger of Allah forbade that." She said: 'I think that your wife does it.' He said: " Go and look." So she went and looked and she did not see what she wanted. She said: "I have not seen anything!’ 'Abdullah said: "If she was as you say, I would not have kept her with me. " (Sahih)}}

{{Quote|{{Bukhari|||5943|darussalam}}|Narrated Ibn Mas'ud: Allah has cursed those women who practise tattooing or get it done for themselves, and those who remove hair from their faces, and '''those who create spaces between their teeth artificially to look beautiful''', such ladies as change the features created by Allah. Why then shall I not curse those whom Allah's Apostle has cursed and who are cursed in Allah's Book too?}}

{{Quote|{{Bukhari|||5948|darussalam}}|Narrated 'Abdullah : Allah has cursed those women who practise tattooing and those who get it done for themselves, and those who remove hair from their faces, and '''those who artificially create spaces between their teeth to look beautiful''', such women as alter the features created by Allah. Why should I not then curse those whom Allah's Apostle has cursed and that is in Allah's Book?}}

===Getting your hair cut is forbidden===

{{Quote|Al-Mu’jam al-Sagheer, Baabul Haa, Man Ishuhu Al-Hasan, vol. 1, p. 229, Dar Al-Ammar|Rasulullah (sallallaahu alayhi wa sallam) prohibited women from allowing their hair to drop on their shoulders (by cutting it).)}}

===Getting or providing hair extensions is forbidden===

{{Quote|{{Bukhari|||5935|darussalam}}|
Narrated Asma: (the daughter of Abu' Bakr) A woman came to Allah's Apostle and said, "I married my daughter to someone, but she became sick and all her hair fell out, and (because of that) her husband does not like her. May I let her use false hair?" On that '''the Prophet cursed such a lady as artificially lengthening (her or someone else's) hair or got her hair lengthened artificially'''.}}

{{Quote|{{Bukhari|||5941|darussalam}}|Narrated Asma': A woman asked the Prophet saying, "0 Allah's Apostle! My daughter got measles and her hair fell out. Now that I got her married, may I let her use false hair?" He said (to her), "'''Allah has cursed the lady who lengthens hair artificially and the one who gets her hair lengthened artificially.'''"}}

{{Quote|{{Bukhari|||5937|darussalam}}|Narrated Ibn Umar: Allah's Apostle said, "'''Allah has cursed such a lady as lengthens (her or someone else's) hair artificially or gets it lengthened''', and also a lady who tattoos (herself or someone else) or gets herself tattooed.}}

{{Quote|{{Bukhari|||5940|darussalam}}|Narrated Ibn 'Umar : '''The Prophet has cursed the lady who lengthens her hair artificially and the one who gets her hair lengthened''', and also the lady who tattoos (herself or others) and the one who gets herself tattooed.}}

{{Quote|{{Bukhari|||5936|darussalam}}|Narrated Asma: (the daughter of Abu Bakr) '''Allah's Apostle has cursed such a lady as artificially lengthening (her or someone else's) hair or gets her hair lengthened.'''}}

{{Quote|{{Ibn Majah|9|3|9|1988}}|It was narrated that Asma' said:

"A woman came to the Prophet and said:, '''My daughter is going to get married, and she had the measles and her hair has fallen out. Can I put extensions in her hair?, The Messenger of Allah said: ‘Allah has cursed the one who does hair extensions and the one who has that done'''.'" (Sahih)}}

{{Quote|{{Ibn Majah|9|3|9|1987}}|It was narrated from Ibn 'Umar that:

'''the Prophet cursed the woman who does hair extensions and the one who has that done''', and the woman who does tattoos and the one who has that done. (Sahih)}}

===Removing excess facial hair is forbidden===

{{Quote|{{Bukhari|||5948|darussalam}}|Narrated 'Abdullah : Allah has cursed those women who practise tattooing and those who get it done for themselves, and '''those who remove hair from their faces''', and those who artificially create spaces between their teeth to look beautiful, such women as alter the features created by Allah. Why should I not then curse those whom Allah's Apostle has cursed and that is in Allah's Book?}}

{{Quote|{{Bukhari|||5943|darussalam}}|Narrated Ibn Mas'ud: Allah has cursed those women who practise tattooing or get it done for themselves, and '''those who remove hair from their faces''', and those who create spaces between their teeth artificially to look beautiful, such ladies as change the features created by Allah. Why then shall I not curse those whom Allah's Apostle has cursed and who are cursed in Allah's Book too?}}

===Getting your eyebrows plucked is forbidden===

{{Quote|{{Ibn Majah|9|3|9|1989}}|It was narrated that 'Abdulleh said:

"The Messenger of Allah cursed the woman who does tattoos and the one who has them done, and '''those who pluck their eyebrows '''and file their teeth for the purpose of beautification, and those who change the creation of Allah." News of that reached a woman of Banu Asad who was called Umm Ya'qub. She came to him and said: "I have heard that you said such and such." He said: 'Why should I not curse those whom the Messenger of Allah cursed ? And it is in the Book of Allah." She said: "I read what is between its two covers 'and I have not found that." He said: "If you read it properly you would have found it. Have you not read the words: 'And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it).'?" She said: "Of course." He said: 'The Messenger of Allah forbade that." She said: 'I think that your wife does it.' He said: " Go and look." So she went and looked and she did not see what she wanted. She said: "I have not seen anything!’ 'Abdullah said: "If she was as you say, I would not have kept her with me. " (Sahih)}}

==Scholars==

===Trimming or plucking eyebrows, growing fingernails and using nail polish is forbidden===

{{Quote|{{cite web quotebox|url= http://www.fatwa-online.com/fataawa/womensissues/beautification/bea003/0000206_14.htm|title= Ruling concerning shortening eyebrows, letting fingernails grow long and using nail polish|publisher= Fatwa-Online|author= Shaykh Ibn Baaz|series= Fataawa al-Mar'ah|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.fatwa-online.com%2Ffataawa%2Fwomensissues%2Fbeautification%2Fbea003%2F0000206_14.htm&date=2013-07-15|deadurl=no}}|(1) '''It is not allowed to remove or shorten eyebrow hairs.''' It is confirmed that the Prophet (sal-Allaahu `alayhe wa sallam) cursed the one who has them removed and the one who removed them. The scholars have stated that the Hadeeth is in reference to those who remove eyebrow hairs. (2) '''Letting the fingernails grow is something that goes against the sunnah of the Prophet''' (sal-Allaahu `alayhe wa sallam). He said, ((From the acts of nature are five: circumcision, removing pubic hairs, trimming the moustache, cutting the nails and plucking the hair from under the armpits.)) It is not allowed to leave them for more than forty nights. This is based on the Hadeeth of Anas who said, "The Messenger of Allaah set a time limit for us for trimming the moustache, trimming nails, removing armpit hairs and removing pubic hairs. They cannot be left for more than forty nights." Letting them grow long resembles animals and some of the disbelievers. '''As for nail polish, it is better to avoid it. One must remove it when making ablution since it prevents water from reaching the nails'''.}}

===Wearing fake eyelashes is forbidden===

{{Quote|{{cite web quotebox|url= http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=172055|title= Wearing fake eyelashes for beautification|publisher= Islamweb|author= |series= Fatwa No: 172055|date= January 23, 2012|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D172055&date=2013-07-15|deadurl=no}}|'''Wearing artificial eyelashes for the purpose of beautifying oneself and looking beautiful is not permissible''' as this is changing the creation of Allaah especially if the eyelashes are permanent.}}

===Eyeliner is an exception, for both men and women, because Muhammad wore it===

{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=1&ID=4871&CATE=97|title= Is It Haram For Women To Wear Make-up And Kohl?|publisher= SunniPath|author= Ustadha Zaynab Ansari|series= Question ID:4871|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D1%26ID%3D4871%26CATE%3D97&date=2013-07-14|deadurl=no}}|'''Wearing kohl is one of the sunnas of the Prophet, peace be upon him. It is allowed for both males and females'''. Unless you will bring undue attention to yourself, it is permissible for you to wear kohl.

'''Makeup is different'''. In Surat al-Nur, Allah says, "And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons or their sisters' sons, or their women or the servants whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, and that they should not strike their feet in order to draw attention to their hidden ornaments. And O you Believers, turn you all together towards Allah, that you may attain Bliss". (Qur'an 24:31).

Scholars have interpreted the directive to not display beauty and ornaments except what ordinarily appears in terms of ordinary adornment and extra adornment. Ordinary adornments like kohl, henna, or a ring are permissible to wear in public. Extra adornment, like '''perfume, lipstick, dazzling eye colors, and the like are not permissible to wear in public'''. In short, any type of adornment which makes a woman look "made-up" and attracts amorous attention is not permissible, as this would defeat the whole purpose of hijab.}}

===Wearing any kind of perfume is forbidden===

{{Quote|{{cite web quotebox|url= http://www.fatwa-online.com/fataawa/womensissues/beautification/bea003/0000206_17.htm|title= Ruling concerning women using incense when they are going to the mosque|publisher= Fatwa-Online|author= Shaykh Ibn Baaz|series= Fataawa al-Mar'ah|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.fatwa-online.com%2Ffataawa%2Fwomensissues%2Fbeautification%2Fbea003%2F0000206_17.htm&date=2013-07-15|deadurl=no}}|It is not allowed for women to use incense when they go out to the mosque or inside the mosque. This is because they become a temptation, then, when they return to their homes. '''It has been authentically reported from the Prophet (sal-Allaahu `alayhe wa sallam) that he prohibited women from using any kind of perfume''' when leaving their house to go to the mosque. He said, ((Any woman who has incense over her should not attend the 'Ishaa. Prayer with us)). The same applies to them using such fragrances in the mosque because then they go outside to the market while being scented. The same is the ruling for their using it when they go some place other than the mosque.}}

===Breast enlargement/reduction, unless done for a health reason, is forbidden===

{{Quote|{{cite web quotebox|url= http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&lang=E&Id=84384|title= Cosmetic surgery|publisher= Islamweb|author= |series= Fatwa No: 84384|date= June 29, 2002|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26lang%3DE%26Id%3D84384&date=2013-07-16|deadurl=no}}|'''Undergoing any operation only to have a good figure is not permissible since it is an act of changing the Creation of Allah, which is forbidden'''. Allah Reported about Satanic business in the Qur'an: {(Satan said…) and indeed I will order them to change the nature created by Allâh. …} [4: 119].
Also, it is an incontestable fact that Satan orders only evil and shamelessness.
However, if a woman personally feels the size of her breasts or any other organ, are seriously harmful to her health, it is permissible for her to undergo an operation to remove this harm.
In addition, '''it is also permissible for one to recover anybody part that is disfigured through an accident or disease. This act does not come under the ruling of changing Allah's Creation rather it is only to recover the original condition which is permissible.'''}}

===Exfoliating your skin or having a face-lift is forbidden===

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/83565|title= Ruling on exfoliation of the face and face-lifts|series= Fatwa No. 83565|publisher= Islam Q&A|author= |date= |archiveurl= http://archive.is/kUTph|deadurl=no}}|Exfoliation means removing a layer of skin to expose new skin. The reason for doing that may be to remove a blemish on the skin that resulted from a burn or tear, or it may be for cosmetic purposes, to beautify the face. If it is the former, then it is permissible, because removing blemishes makes this action permissible. But '''if it is for the latter then it is not permissible, because that is changing the creation of Allaah, and is a kind of beautification that is not permissible in sharee’ah'''.

In the answer to question no. 34215 we stated that '''it is haraam to exfoliate the face, and that it is changing the creation of Allaah'''.

Face-lift operations are usually done for purposes of beautification and to remove wrinkles. This comes under the heading of changing the creation of Allaah. In the answer to question no. 47694 we have stated the ruling on cosmetic surgery, and we explained that some of it may be essential so it is permissible, and '''some of it may be for the purpose of beautification, and it is haraam, because it comes under the heading of changing the creation of Allaah. And we gave face-lifts as one of the examples of such operations'''.}}

===Any sort of cosmetic surgery to improve your looks is forbidden===

{{Quote|{{cite web quotebox|url= http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&lang=E&Id=87848|title= Plastic surgery for beautification|publisher= Islamweb|author= |series= Fatwa No: 87848|date= May 27, 2004|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26lang%3DE%26Id%3D87848&date=2013-07-16|deadurl=no}}|Cosmetic surgery is of two kinds: First, to remove a defect which is caused by an accident or the like, or a defect which is by birth such as an extra finger or the like. Removing this kind of defect is permissible in Shariah for the Hadith that the Prophet permitted for a person whose nose was cut to replace it with a nose of gold.
Second, '''surgery is not carried out to remove a defect, but to attain beauty and to increase one's attractiveness. Surgery for this reason is prohibited'''. The Prophet said: Abdullah (bin Masood) said, "Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah's creation." [Reported by Imam Al-Bukhari] '''In addition, it is a kind of Satanic handiwork since it is not for necessity as Allah Says of Satan''' (interpretation of meaning): {…and indeed I (Satan) will order them to change the nature created by Allâh. …….}[4:119]. If the ears are unusual in a manner that disfigures the structure, and if removing that defect does not have any side effects then performing cosmetic surgery is permissible.

However, if the abnormality of the ears is minimal, in this case, '''it is not permissible to under-take a surgery since it comes under the rule of changing Allah’s creation'''.}}

===Wearing colored contact lenses is forbidden===

{{Quote|{{cite web quotebox|url= http://www.fatwa-online.com/fataawa/womensissues/beautification/bea003/0040308.htm|title= Wearing coloured contact lenses|publisher= al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan|author= Shaykh Ibn Fowzaan|series= Volume 3, Fatwa No.468|page=317|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.fatwa-online.com%2Ffataawa%2Fwomensissues%2Fbeautification%2Fbea003%2F0040308.htm&date=2013-07-15|deadurl=no}}|There is no harm in wearing contact lenses due to necessity; As for other than that, then it is better to leave doing so especially if they are expensive, since '''this equates to being excessive in (spending one’s wealth) which is prohibited, in addition to that which exists therein of deceit and covering up the reality because they make the eyes appear in other than their natural state without there being a (Islaamically justifiable) need for that'''.}}

===Cutting your hair is forbidden===

{{Quote|{{cite web quotebox|url= http://www.askimam.org/public/question_detail/16498|title= I wanted to know why arent women allowed to cut their hair?|publisher= Ask Imam|author= Ml. Talha Desai (checked and approved by Mufti Ebrahim Desai)|series = Fatwa No. 16498|date= March 29,2008|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.askimam.org%2Fpublic%2Fquestion_detail%2F16498&date=2014-01-23|deadurl=no}}|1. The Fuqahaa (scholars of jurisprudence) have ruled that it is impermissible for women to cut their hair. If a woman cuts her hair she will be sinful and accursed. Consider the following texts:

1.1. Khulasat Al-Fatawaa (546 ah) by Shaykh Taahir Bin Abd Al-Rasheed al-Bukhari:

“If a woman cuts her hair, then it is incumbent on her to seek forgiveness from Allah Ta’ala” (Kitaab Al-Nikah, vol 2, pg 52, Rasheediyya)

1.2. Al-Multaqat (556 ah) by Nasir Al-Deen Al-Samarqandi:

“It is not permissible for a woman to cut her hair” (Kitaab Al-Nikah, pg 102, Ilmiyya)

1.3. Nisaab Al-Ihtisaab (820 ah) by Umar Bin Muhammad Al-Sanaami:

“Abu Bakr (Al-Iskaaf) was asked regarding a woman that cuts her hair. He replied: It is incumbent on her to seek forgiveness from Allah Ta’ala, repent and not return to such doings” (Al-Ihtisaab Ala al-Nisaa, pg 142, Al-Taalib al-Jaami’ee)

1.4. Fatawaa Al-Bazaziyyah (827 ah) by Muhammad Bin Muhammad Al-Bazazi:

“It is incumbent upon a woman that cuts her hair to seek forgiveness although her husband commands her to do so, because there is no obedience to the creation in an act that violates the laws of the creator” (Fatawaa Al-Bazaziyya with Al-Fatawaa al-Hindiyya, pg 379,vol 6, Rasheediyya)

1.5. Al-Ashbah Al-Nazaair (970 ah) by Ibn Al-Nujaim:

“It is not permissible for a woman to cut her hair” (Kitaab Al-Nikah, pg 178, Ilmiyya)

1.6. Al-Durr al-Mukhtaar (1088 ah) by Al-Haskafi:

“If she (woman) cuts her hair, she has committed a sin and is accursed. Bazaziyya adds: ‘even if her husband consents because there is no obedience to anyone in an act of disobedience to Allah”. (Al-Durr al-Muhtaar with Shaami, Kitabul Hadri wal Ibahah, vol 6, pg 407, HM Sa’eed)

The above ruling of the Fuqahaa are supported by the following Hadith:

“Rasulullah (sallallaahu alayhi wa sallam) prohibited women from allowing their hair to drop on their shoulders (by cutting it). (Al-Mu’jam al-Sagheer,Baabul Haa, Man Ishuhu Al-Hasan, vol 1, pg 229, Dar Al-Ammar)}}

===Everything, including eyeliner, henna and jewelry are forbidden in front of non-related males===

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/9611|title= Can a husband permit his wife to uncover her face?|publisher= Islam Q&A|author= |series= Fatwa No. 9611|date= |archiveurl= http://archive.is/40EfG|deadurl=no}}|The scholars have stated that women’s adornments fall into two categories:

Visible adornment, which is the woman’s outer dress

And hidden adornment, which no one should see except the husband, such as kohl, bangles and rings.

The evidence for that is the report narrated from Ibn Mas’ood (may Allaah be pleased with him) concerning the interpretation of the verse in which Allaah says (interpretation of the meaning):

''“and not to show off their adornment except only that which is apparent” [al-Noor 24:31] ''

Ibn Mas’ood said: The adornment is of two types, visible adornment and '''hidden adornment which no one should see except the husband'''. With regard to the visible adornment, this is the dress. With regard to the hidden adornment, '''this is things such as kohl, bangles and rings'''.

According to another report, visible adornment includes clothes. '''That which is hidden includes anklets, earrings and bangles'''.

Narrated by Ibn Jareer in his Tafseer, 18/117

A similar interpretation was also narrated from Ibn ‘Abbaas.

See Adwa’ al-Bayaan, 6/196

Therefore the scholars have said that it is obligatory for a woman to cover her face, hands and hidden adornments. This is what is regarded as more correct by a number of the scholars, including Shaykh al-Islam Ibn Taymiyah.

Al-Shanqeeti (may Allaah have mercy on him) said, when discussing this issue and after quoting the views of the scholars and stating that the report narrated from Ibn Mas’ood is more likely to be correct -:

This view is the most correct opinion in our view; it is more on the safe side, farthest removed from suspicion and causes of fitnah.

Adwa’ al-Bayaan, 6/192

'''Make-up and the like, and henna, are kinds of adornment which it is not permissible for a Muslim woman to show to non-mahrams.'''

Shaykh Muhammad al-Saalih al-‘Uthaymeen said:

There is nothing wrong with using henna for adornment, especially for a married woman who adorns herself with it for her husband. As '''for unmarried women, the correct view is that it is permissible, but she should not show it to people''' because it is a kind of adornment.

Fataawa al-Mar’ah al-Muslimah, 1/477

But some doctors have said that using artificial make-up harms a woman’s skin. If this is proven then it should be avoided.

Shaykh Ibn ‘Uthaymeen said:

If make-up beautifies a woman and does not cause her any harm, then there is nothing wrong with it, but I have heard that make-up damages the skin of the face, and that it therefore alters the skin of the face in an ugly way before the time when the skin changes as a result of ageing. I hope that women will ask their doctors about that. If that is proven, then using make-up is either haraam or makrooh at least, because everything that causes deformity in a person or makes him ugly is either haraam or makrooh.

Fataawa al-Mar’ah al-Muslimah, 1/474

Thirdly:

With regard to a woman’s neck and ears showing from under her khimaar, this is haraam, The ears and neck are among the areas which a woman is commanded to conceal from non-mahram men; they are part of the beauty which it is forbidden to uncover in front of anyone except one's husband and mahrams.

The fuqaha’ are agreed that a woman’s ears are ‘awrah and it is not permissible to show them to non-mahrams.

'''Any kind of adornment that is connected to them – such as earrings – is also part of the hidden adornment which it is not permissible to show'''.

Al-Mawsoo’ah al-Fiqhiyyah, 2/376

Concerning the conditions of hijaab, see question no. 6991.

To sum up:

It is not permissible for a husband to allow his wife to show her hidden adornments. He must tell her to wear proper hijaab otherwise the husband will be included among those whom sharee’ah counts as not having the proper protective jealousy concerning their honour.

The Prophet (peace and blessings of Allaah be upon him) said: “There are three who will not enter Paradise and Allaah will not look at them on the Day of Resurrection: the one who disobeys his parents, the woman who imitates men, and the cuckold.”

(Narrated by Ahmad; Ahmad Shaakir (6180) said, its isnaad is saheeh). }}

==See Also==

{{Hub4|Women (Primary Sources)|Women (Primary Sources)}}

==External Links==

*[http://www.muslimconverts.com/cosmetics/plucking_eyebrows.htm Ruling on plucking eyebrows]
*[http://www.quran.mu/plucking-eyebrows-is-curse-forbidden.html Plucking Eyebrows Is Curse & Forbidden]
[[Category:QHS]]
[[Category:Women]]
[[Category:Shariah (Islamic Law)]]
[[ar:القرآن والحديث والعلماء: الجمال والمكياج]]
[[fr:Coran , hadiths et savants : Le maquillage et la beauté]]

Salafism

2026-05-10T00:25:20Z

Asmith: updated page score

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[[Category:Salaf al-Salih (Pious Predecessors)]]
'''Salafism''' is a modern Islamic movement which seeks to reform Sunni Islam through a return to scripture (the [[Quran]] and [[hadith]]) and the ways of the [[Salaf al-Salih (Pious Predecessors)|''salaf al-salih'' (lit. "pious predecessors"; the name of the movement is taken from here)]], or the first three generations of Muslims (Muhammad and [[Sahabah|his sahaba or "companions"]], the [[Tabi'un|tabi'un or "successors"]], and the tabu' al-tabi'een or "successors of the successors"). The movement seeks particularly to [[Ijtihad (Independent Reasoning in Islamic Law)|replace (through ''ijtihad'')]] what it perceives to be the excessive interpretive apparatus of the traditional [[Madhhab|madhhabs (schools)]] of [[Shari'ah (Islamic Law)|Islamic law]] with direct references to scripture. The Salafi movement also seeks, for similar reasons, to replace the Aristotelian theology of mainstream Sunnism as expressed by Asharism with the more scripturalist and literalist theology of the salaf. Salafis generally consider classical Islamic discourse to be rife with hermeneutical artifacts which lack a clear basis (which, for them, amounts to [[bid'ah]], or illegal "religious innovation") and, in this sense, the Salafis can be described as puritanical.<ref name=":0">{{Citation|title=Encyclopaedia of Islam|publisher=E.J. Brill|volume=8 NED-SAM|editor1=C.E. Bosworth|editor2=E. van Donzel|editor3=W.P. Heinrichs|editor4=G. Lecomte|edition=New Edition [2nd]|location=Leiden|chapter=Riba|pages=900-909|publication-date=1995|isbn=90 04 09834 8}}</ref>

The Salafi movement is diverse in its expressions since, unbound by traditional interpretive apparatuses, any number of groups can and do contest what precisely scripture itself says on any number of topics. It is for this reason that the Salafi movement comparable to Protestant movement in Christianity. Modern Islamic movements as diverse as Islamic modernism, Madkhalism, and Salafi-Jihadism, insofar as they all consider themselves to be liberated from the norms of traditional Islam, can all be described as the products or at least partial-products of Salafism. Salafism, understood as a general tendency to favor direct citations of scripture over legal manuals, has also had an impact on the modern practice of Islam well beyond movements which openly self-identify or are identified as Salafi. This "external" impact of Salafism beyond its own borders is most clearly seen among Muslim diasporas whose practice of Islam is not regulated by a state and thus open to the influence of freely-distributed publications funded by governments such as Saudi Arabia's - in this capacity, Salafism has also become a prominent political tool.

The movement has its roots in the 18th century Wahhabi movement led by Muhammad b. Abd al-Wahhab in the Najd region of the Arabian Peninsula, and was further elaborated by a number of 19th and 20th century intellectuals including, perhaps most prominently, Muhammad Abduh (d. 1905) and Rashid Rida (d. 1935) - both of whom can be broadly described as "progressive". The most well known and influential Salafi figures of more recent times, however, are of a markedly different and conservative strain - these include Muhammad b. al-Uthaymeen (d. 2001), Muhammad Nasir al-Din al-Albani (d. 1999), Saleh al-Fawzan, and Abd al-Aziz b. Baz (d. 1999), but also individuals as diverse as Bilal Philips, Zakir Naik, Anjem Choudary, Anwar al-Awlaki (d. 2011), [[Osama bin Laden|Osama b. Laden]] (d. 2011), and even Muhammad Saalih al-Munajjid, who founded the world's most popular [[fatwa]] website (IslamQA, also the second most popular Islamic website in the world).

==History==

==Key figures==

===Muhammad b. Abd al-Wahhab===

==References==
[[Category:Shariah (Islamic Law)]]
<references />
[[Category:Modern movements]]
[[Category:Salafism]]
[[Category:Islamic History]]
[[Category:Stubs]]
{{stub}}

The Meaning of Daraba

2026-05-10T00:07:55Z

Asmith: updated language and language score

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[[File:4-34-arabic.png|thumb|290px|(Pictured above) Qur'an verse 4:34 in Arabic script. According to the majority of Qur'anic translators and the Arabic lexicon<ref name="arabic-lexicon">[http://lexicons.sakhr.com/html/7071942.html Arabic Lexicon] (page in Arabic language)</ref>, the Arabic phrase ''Idri-boo-hunna'' which appears in Qur'an 4:34 (highlighted in blue) means "beat them".]]
The [[Qur'an]] ([[surah]] 4:34) says:{{Quote|{{Quran|4|34}}|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا

Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.}}The word "wadribuuhunna" means "beat them (i.e. the wives of men)," yet some modern Islamic [[Dawah|du'aah]] and proponents of progressive Islam, have claimed rather that this verb means to "separate from them" or to "strike them out (sic)." All the verses in the [[Qur'an]] that contain ''daraba'' against a human (as a direct object) are understood to mean "beat" or "strike" that human, by their context, and this is agreed upon by both ancient and modern translations. There is no compelling reason to translate it in this verse in any other fashion. The attempts to translate this word in this way are novel, done exclusively for audiences in majority non-Muslim countries, and fly in the face of over a thousand years of Islamic commentary and exegesis.
==Modern Claims==

An argument has been presented on some Islamic websites (exclusively geared towards western audiences) and by some Muslims and apologists which claim to have more "modern" translations of the [[Qur'an]]<ref>Such as [http://free-minds.org Free-Minds.org] and [http://progressive-muslims.org Progressive-Muslims.org]</ref>, which proposes that the Arabic verb "ضرب" "daraba" means something other than to "strike", "beat" or "hit". Alternatives offered include "separate from them" or somewhat nonsensically for a native English speaker "strike them out". The people making these claims are generally seeking to "reform" [[Islam]], but this translation flies in the face of over a thousand years of understanding of the Arabic language, by Muslims and non-Muslims alike. These apologetic arguments are clearly directed to people of a westernized/liberal background with little to no knowledge of Arabic, as any Muslim who has an adequate command of the [[Arabic]] language or any non-Muslim Arab, or any non-Arabic speaking Muslim familiar with the [[hadith]] and [[tafsir]] text [[Wife Beating in Islamic Law#Islamic_Scriptures_and_Wife-Beating|related to this issue]], will find the claim being presented to be ridiculous and prima facie untenable. Despite this, this obviously incorrect translation of this verb can be found in prominent cases such as that of Laleh Bakhtiar, an American progressive Muslim apologist. She went so far as to incorporate this incorrect translation into her translation of the Qur'an, a translation which the Islamic Society of North America (ISNA) refused to sell in their bookstore for its inaccuracy.

==Agreed-Upon Translations==
Almost all Qur'anic professional translators in English have translated the term as "beat them". The only alternative translations which do not translate "daraba" as "to beat/hit/strike" are those that have caused controversies such as that of Leila Bekhtiar.

'''Yusuf Ali:'''
{{quote ||"....As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all)." <ref name="ia4-34">{{quran-ia|4|34}}</ref> }}
'''Pickthal:'''
{{quote ||"...As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great." <ref name="ia4-34"/> }}
'''Shakir:'''
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref name="ia4-34"/> }}
'''Al-Hilali & Mohsin Khan:'''
{{quote ||"....As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) '''beat them''' (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great." <ref name="ia4-34"/> }}
'''Dr. T.B. Irving:'''
{{quote ||"...Admonish those women whose surliness you fear, and leave them alone in their beds, and [even] '''beat them''' [if necessary]. If they obey you, do not seek any way [to proceed] against them. God is Sublime, Great." <ref>[http://www.isgkc.org/translat.htm The Koran - English Translation by T.B Irving]</ref> }}
'''Muhammad Sarwar:'''
{{quote ||"...Admonish women who disobey (God's laws), do not sleep with them and '''beat them'''. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme." <ref name="ia4-34"/> }}
'''Rashad Khalifa:'''
{{quote ||"....If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) '''beat them'''. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme." <ref>[http://www.submission.org/suras/sura4.htm Submission.org - Quran 4:34 (Khalifa)]</ref> }}
'''Abdul-Majid Daryabadi:'''
{{quote ||"...And those wives whose refractoriness ye fear, exhort them, and avoid them in beds, and '''beat them'''; but if they obey you, seek not a way against them; verily Allah is ever Lofty, Grand." <ref>http://al-quran.info/default.aspx#4</ref> }}
'''E.H. Palmer:'''
{{quote ||"...But those whose perverseness ye fear, admonish them and remove them into bedchambers and '''beat them'''; but if they submit to you, then do not seek a way against them; verily, God is high and great." <ref>[http://www.quranbrowser.com/cgi/bin/get.cgi?version=pickthall+yusufali+khan+shakir+sherali+khalifa+arberry+palmer+rodwell+sale+transliterated&layout=auto&searchstring=004:034 Quran Browser - Quran 4:34]</ref> }}
'''Muhammad Ayub Khan:'''
{{quote ||"...And those whose rebellion you fear, admonish them and leave them alone in the beds, and '''beat them'''; then if they obey you, do not seek a way against them; God is surely High, Great." }}
'''Ahmed Raza Khan:'''
{{quote ||"...the women from whom you fear disobedience, (at first) advise them and (then) do not cohabit with them, and (lastly) '''beat them'''; then if they obey you, do not seek to do injustice to them; indeed Allah is Supreme, Great." <ref>[http://www.multimediaquran.com/quran/004/004-034.htm Multimedia Quran - Quran 4:34 (Raza Khan)]</ref> }}
'''Hassan Qaribullah & Ahmad Darwish:'''
{{quote ||"...Those from whom you fear rebelliousness, admonish them and desert them in the bed and '''smack them''' (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great." <ref name="ia4-34"/> }}
'''Mahmud Y. Zayid:'''
{{quote ||"...and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great." <ref>[http://quod.lib.umich.edu/cgi/k/koran/koran-idx?type=DIV0&byte=114839 Quran 4:34 - Zayid]</ref> }}
'''Muhammad Asad:'''
{{quote ||"...And as for those woolen whose ill-will" you have reason to fear, admonish them [first]; then leave them alone in bed; then '''beat them''' and if thereupon..." <ref name="ia4-34"/> }}'''Sahih International:'''{{quote ||"...but those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them...." }}

==Traditional Tafsirs==

The [[tafsir]]s are the classical commentaries on the Qur'an. These represent educated, learned Muslim opinion on this verse of the course of many centuries. All of the classical tafsirs read the verse as instructing men to beat their wives, and concern themselves with the circumstances under which this action is to be taken and also attempt to place limits of the severity of the beating. None of the question that the verse is fundamentally speaking about wife beating:
{{Quote|[https://quranx.com/Tafsir/Kathir/4.34 Tafsir of ibn Kathir on Qur'an 4:34]|
وَاهْجُرُوهُنَّ فِى الْمَضَاجِعِ
(abandon them in their beds,) `Ali bin Abi Talhah reported that Ibn `Abbas said "The abandonment refers to not having intercourse with her, to lie on her bed with his back to her.'' Several others said similarly. As-Suddi, Ad-Dahhak, `Ikrimah, and Ibn `Abbas, in another narration, added, "Not to speak with her or talk to her.'' The Sunan and Musnad compilers recorded that Mu`awiyah bin Haydah Al-Qushayri said, "O Allah's Messenger! What is the right that the wife of one of us has on him'' The Prophet said,
«أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وَتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»
(To feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to not abandon her, except in the house.) Allah's statement,
وَاضْرِبُوهُنَّ
(beat them) means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said;
«وَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ،فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِحٍ، وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»
(Fear Allah regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly. They have a right on you that you provide them with their provision and clothes, in a reasonable manner.) Ibn `Abbas and several others said that the Ayah refers to a beating that is not violent. Al-Hasan Al-Basri said that it means, a beating that is not severe.
When the Wife Obeys Her Husband, Means of Annoyance Against Her are Prohibited
}}

{{Quote|[https://quranx.com/Tafsir/Jalal/4.34 Tafsir of Al-Jalalayn on Qur'an 4:34]|
Men are in charge of, they have authority over, women, disciplining them and keeping them in check, because of that with which God has preferred the one over the other, that is, because God has given them the advantage over women, in knowledge, reason, authority and otherwise, and because of what they expend, on them [the women], of their property. Therefore righteous women, among them, are obedient, to their husbands, guarding in the unseen, that is, [guarding] their private parts and otherwise during their spouses’ absence, because of what God has guarded, for them, when He enjoined their male spouses to look after them well. And those you fear may be rebellious, disobedient to you, when such signs appear, admonish them, make them fear God, and share not beds with them, retire to other beds if they manifest such disobedience, and strike them, but not violently, if they refuse to desist [from their rebellion] after leaving them [in separate beds]. If they then obey you, in what is desired from them, do not seek a way against them, a reason to strike them unjustly. God is ever High, Great, so beware of Him, lest He punish you for treating them unjustly.
}}

==Qur'anic Meanings==

The partisans of this argument attempt to back up their claim that ''daraba'' does not mean "to beat them" (i.e. their wives) in verse 4:34 by providing several other verses in the Qur'an which contain the word ''daraba'', being used to describe an action other than "to beat" or "to strike":

#To travel, to get out: See {{Quran|3|156}}; {{Quran|4|101}}; {{Quran|38|44}}; {{Quran|73|20}}; {{Quran|2|273}}
#To set up: {{Quran|43|58}}; See {{Quran|57|113}}
#To give examples: See {{Quran|14|24}}, {{Quran|14|45}}; {{Quran|16|75}}, {{Quran|16|76}}, {{Quran|16|112}}; {{Quran|18|32}}, {{Quran|18|45}}; {{Quran|24|35}}; {{Quran|30|28}}, {{Quran|30|58}}; {{Quran|36|78}}; {{Quran|39|27}}, {{Quran|39|29}}; {{Quran|43|17}}; {{Quran|59|21}}; {{Quran|66|10}}, {{Quran|66|11}}
#To take away, to ignore: See {{Quran|43|5}}
#To condemn: See {{Quran|2|61}}
#To seal, to draw over: See {{Quran|18|11}}
#To cover: See {{Quran|24|31}}
#To explain: See {{Quran|13|17}}

Evidently, they have searched through the Qur'an for any verses which contain a derivative of the verb ''daraba'' and then have compared their meanings, concluding that there are ten different meanings for the verb ''daraba'' and something other than "to beat" can be applied to verse 4:34. Each of these differing usages of the verb ''daraba'' are thoroughly analyzed below along with the verses in which they appear.

Careful study of all the above verses reveals that they do not affect the interpretation of verse 4:34 whatsoever, and that the verb ''daraba'' was indeed correctly understood and translated as "beat."

In fact, all the other verses presented which contain ''daraba'' are actually using the term figuratively. For example, "hit the sky" is a figurative expression; nothing can literally "hit" or "crash" with the sky, it is meant to be understood as "fly high through" the sky. The translators and apologists proposing this incorrect translation claim that this is a "different meaning" for the word "hit", when in fact it is simply an analogical extension of the main meaning of the verb. In effect this would mean when someone says in Arabic "I'll hit you," in actuality they mean "I'll fly high through you"; the argument is nonsensical to anyone with even a basic command of Arabic.

==Comparison with English Usages==

A comparison with English is useful: The meaning of many verbs differ according to the ''objects'' they are applied to and the ''prepositions'' with which they are used. Using the word "hit" in English as an example, which also means ''daraba'', a number of derivative and metaphorical meanings of "hit" may be arrived at, similar to ''daraba''.

===Ten Meanings for "Hit"===

Ten of these metaphorical/derived meanings are as follows (note that the nouns in the brackets are the objects to be hit):

#Set out (''Road'')
#Click (''Mouse'')
#Drink (''Bottle'')
#Land (''Target'')
#Reach (''Market'')
#Press (''Brakes'')
#Go (''Beach'')
#Fulfill (''Spot'')
#Demonstrate (''Streets'')
#Win (''Jackpot'')

===Examples:===

#When an English speaker "hits the road," [https://www.youtube.com/watch?v=uSiHqxgE2d0 as in this famous song], it means he "departed" or "set out." It surely doesn't mean he got a hammer and hit the road with it. The base meaning of "hit" remains untouched when not used with "the road".
#When an English speaker says they will "hit the Mouse," they mean to say they will "click on the mouse." The base meaning of "hit" remains untouched when not used with "the mouse".
#When an English speaker says they'll "hit the bottle," what they really mean is, they'll "drink the bottle" or "drink alcohol heavily." The base meaning of "hit" remains untouched when not used with "the bottle".
#When a darts player "hits the target" in English, he didn't get the dart board and break it, he simply shot the dart and it "landed on the target." The base meaning of "hit" remains untouched when not used with "the target".
#When an author's book "hits the market" in English, it means the book "reaches the market." The base meaning of "hit" remains untouched when not used with "the market".
#When an English speaker says they'll "hit the brakes," it doesn't mean they'll break the braking pedal, but rather it means they'll "press on the brakes" to stop the car. The base meaning of "hit" remains untouched when not used with "the brakes".
#When an English speaker "hits the beach," they didn't fall from the 11th floor and "crash" into the beach, but they "went to the beach." The base meaning of "hit" remains untouched when not used with "the beach".
#When an English speaker says it's (some food is) fine but it didn't "hit the spot," they mean to say it's fine but didn't fulfill their needs or satiate their hunger or desire for a specific food. The base meaning of "hit" remains untouched when not used with "the spot".
#When an English speaker says the activists "hit the streets," it means the activists "demonstrated in the streets" again no image of activists bashing streets with hammers is evoked. The base meaning of "hit" remains untouched when not used with "the streets".
#When an English speaker says they "hit the jackpot" it actually means they "won the jackpot" or "won the prize", not that they physically struck a pot. The base meaning of "hit" remains untouched when not used with "the jackpot".

As can be clearly seen, each of those sentences involves a different meaning of the word "hit", which is applied accordingly to the object used in combination with it. Yet even with all of these "different meanings" of the word "hit" in mind, the sentence "I will hit my woman" remains clear: the meaning is "I shall strike my woman", or in Arabic "سوف أضرب إمرأتي" There is no possible alternative meaning to "I will ''beat'' my woman."' The difference between, for example, "hit the road" and "hit the woman", is the ''object'' to be hit, and not the meaning of "hit" itself; the meanings of the two sentences are different but clear.

==Commentary==

Most of the verses containing the eight different meanings which have been given by the apologists are using the verb ''daraba'' (hit) not against human beings, but rather "hitting the land", "hitting an example", "hitting the truth"... etc., figurative uses which are derivative of the main meaning "to hit". In the verses in the Qur'an where ''daraba'' is used against a human being without a modifiying preposition, it means to "beat" or "strike", which confirms our understanding of the use of ''daraba'' in verse 4:34.

What follows now is a discussion of ''daraba'' in the contexts where it is found in the Qur'an with a meaning other than "to hit" or "to strike". The original verse in Arabic are presented, along with word-by-word literal translation of the statement in '''bold''' in each verse, which is the place where ''daraba'' (hit) and its object (i.e. land) are used; and above each verse will be found the name of the object being hit. For example, in the example of the phrase "strike an example", its literal translation will be presented, not "give an example" like the standard Qur'anic translations. Although this translation may sound strange, it will make the object to be hit, easily identifiable for the non-Arabic speakers.

This literal translation of all the verses will show that each time "''daraba''" is used and it has a different meaning than to "beat," it is not against a human being, but against other material and non-material objects. And each and every time it is used against a human without a modifying preposition, it has no other meaning than to "beat".
===Meaning 1: To travel, to get out===

'''Verse:''' 3.156 '''Object:''' Land

{{Quote|{{Quran|3|156}}| O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are '''traveling through the Earth''' or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
}}

''daraboo ضَرَبُوا۟'' is a form of ''daraba ضرب'', meaning "hit", "beat" or "strike". ''Fee في'' literally means "in". ''Al-Ardi'' ٱلْأَرْضِ means "the land" or "the earth". Thus, the whole statement ''daraboo fee al-ardi'' ضَرَبُوا۟ فِى ٱلْأَرْضِ translates literally as "'''hit in the land'''", with a meaning of something like "hit the road" that is "'''to travel'''", a figurative extension of the main meaning of the verb, "hit".

"Hit" here gives this meaning only when it is against "land"; it is a well-known expression in Arabic.

'''Verse:''' 4.101 '''Object:''' Land

{{Quote|{{Quran|4|101}}| When '''ye travel through the earth''', there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.

وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا
}}

''darabtum fee al-ardi ضَرَبْتُمْ فِى ٱلْأَرْضِ'' literally meaning "'''you (plural) hit in the land'''" again meaning here "'''to travel'''" or to move across the land.

'''Verse:''' 73.20 '''Object:''' Land

{{quote|{{Quran|73|20}}| Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others '''traveling through the land''', seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.

إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ
}}

''yadriboona fee al-ardi'' يَضْرِبُونَ فِى ٱلْأَرْضِ literally meaning "'''they hit in the land'''" again meaning here "'''to travel'''" or to move across the land.

'''Verse:''' 2.273 '''Object:''' Land
{{Quote|{{Quran|2|273}}| (Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot '''move about in the land''', seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.

لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
}}

''darban fee al-ardi'' ضَرْبًا فِى ٱلْأَرْضِ literally "'''a hit in the land'''" again meaning "'''moving about in the land'''."

===Meaning number 2: To set up or place===

'''Verse:''' 57.13 '''Object:''' Wall
{{Quote|{{Quran|57|13}}| One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)! So '''a wall will be put up betwixt them''', with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment!

يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ
}}

''faduriba baynahum bisoorin'' فَضُرِبَ بَيْنَهُم بِسُورٍ literally "'''a wall was struck between them'''" which is understood as "'''a wall was placed between them'''".

===Meaning number 3: To give examples===

'''Verse:''' 14.24 '''Object:''' Example
{{Quote|{{Quran|14|24}}|Seest thou not how Allah '''sets forth a parable'''? - A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens,- of its Lord. So Allah sets forth parables for men, in order that they may receive admonition.

أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ
}}

''daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''Allah struck an example'''", meaning "'''Allah gave an example'''".

'''Verse:''' 14.45 '''Object:''' Example
{{Quote|{{Quran|14|45}}|"And ye dwelt in the dwellings of men who wronged their own souls; ye were clearly shown how We dealt with them; and '''We put forth (many) parables''' in your behoof!"

وَسَكَنتُمْ فِى مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓا۟ أَنفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ
}}

''wadarabna lakumu al-amthala'' ضَرَبْنَا لَكُمُ ٱلْأَمْثَالَ literally "'''we strike for you the example'''" meaning "'''we give an example for you'''".

'''Verse:''' 16.75 '''Object:''' Example
{{Quote|{{Quran|16|75}}|'''Allah sets forth the Parable''' (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.

ضَرَبَ ٱللَّهُ مَثَلًا عَبْدًا مَّمْلُوكًا لَّا يَقْدِرُ عَلَىٰ شَىْءٍ وَمَن رَّزَقْنَٰهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُۥنَ ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
}}

''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''Allah has struck an example'''" meaning "'''Allah has given an example'''".

'''Verse:''' 16.76 '''Object:''' Example
{{Quote|{{Quran|16|76}}|'''Allah sets forth (another) Parable''' of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way?

وَضَرَبَ ٱللَّهُ مَثَلًا رَّجُلَيْنِ أَحَدُهُمَآ أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَىْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَىٰهُ أَيْنَمَا يُوَجِّههُّ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِى هُوَ وَمَن يَأْمُرُ بِٱلْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
}}

''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "'''And Allah has given an example'''".

'''Verse:''' 16.112 '''Object:''' Example
{{Quote|{{Quran|16|112}}|'''Allah sets forth a Parable''': a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought.

وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ
}}

''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally "'''And Allah has struck an example'''" meaning "'''And Allah has given an example'''".

'''Verse:''' 18.32 '''Object:''' Example
{{Quote|{{Quran|18|32}}|'''Set forth to them the parable''' of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.

وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
}}

''Waidrib lahum mathalan'' وَٱضْرِبْ لَهُم مَّثَلًا literally "'''and you, struck for them an example'''" meaning "'''and give for them an example'''".

'''Verse:''' 18.45 '''Object:''' Example
{{Quote|{{Quran|18|45}}|'''Set forth to them the similitude''' of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.

وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ ٱلرِّيَٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقْتَدِرًا
}}

''Waidrib lahum mathala'' وَٱضْرِبْ لَهُم مَّثَلَ literally "'''and struck for them an example'''" meaning "'''and he gave them an example'''".

'''Verse:''' 24.35 '''Object:''' Example
{{Quote|{{Quran|24|35}}|Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: '''Allah doth set forth Parables''' for men: and Allah doth know all things.

ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
}}

''wayadribu Allahu al-amthala وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ'' literally meaning "'''And Allah hits the examples'''" with the meaning "'''And Allah''' '''provides the examples'''".

'''Verse:''' 30.28 '''Object:''' Example
{{Quote|{{Quran|30|28}}|'''He does propound to you a similitude''' from your own (experience): do ye have partners among those whom your right hands possess, to share as equals in the wealth We have bestowed on you? O ye fear them as ye fear each other? Thus do we explain the Signs in detail to a people that understand.

ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ
}}

''Daraba lakum mathalan'' ضَرَبَ لَكُم مَّثَلًا literally meaning "'''struck an example for you'''" meaning "'''he set forth for you all an example'''".

'''Verse:''' 30.58 '''Object:''' Example
{{Quote|{{Quran|30|58}}|verily '''We have propounded for men, in this Qur'an every kind of Parable''': But if thou bring to them any Sign, the Unbelievers are sure to say, "Ye do nothing but talk vanities."

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ
}}

''darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''We have struck in this Quran for every example for the people'''" meaning "'''we have given an example for the people in this Qur'an'''".

'''Verse:''' 39.27 '''Object:''' Example
{{Quote|{{Quran|39|27}}|'''We have put forth for men, in this Qur'an every kind of Parable''', in order that they may receive admonition.

وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ
}}

''Walaqad darabna liInnasi fee hatha alqur-ani min kulli mathalin وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ'' literally meaning "'''And we have struck in this Quran from every example for the people'''" meaning "'''And we have given in this Quran every kind of example for the people'''".

'''Verse:''' 39.29 '''Object:''' Example
{{Quote|{{Quran|39|29}}|'''Allah puts forth a Parable''' a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge.

ضَرَبَ ٱللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَآءُ مُتَشَٰكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
}}

''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah stuck an example'''" meaning "'''Allah gave an example'''".

'''Verse:''' 43.17 '''Object:''' Example
{{Quote|{{Quran|43|17}}|When news is brought to one of them of (the birth of) '''what he sets up as a likeness to (Allah) Most Gracious''', his face darkens, and he is filled with inward grief!

وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا ظَلَّ وَجْهُهُۥ مُسْوَدًّا وَهُوَ كَظِيمٌ
}}

''bima daraba liIrrahmani mathalan'' بِمَا ضَرَبَ لِلرَّحْمَٰنِ مَثَلًا literally meaning "'''in the examples struck by the Merciful'''" with a meaning of "'''in the examples given by the merciful'''".

'''Verse:''' 43.58 '''Object:''' Example
{{Quote|{{Quran|43|58}}| And they say: are our gods better, or is he? '''They mention him''' not to thee save for disputation. Aye! they are a people contentious..

وَقَالُوٓا۟ ءَأَٰلِهَتُنَا خَيْرٌ أَمْ هُوَ ۚ مَا ضَرَبُوهُ لَكَ إِلَّا جَدَلًۢا ۚ بَلْ هُمْ قَوْمٌ خَصِمُونَ
}}

''ma daraboohu laka'' ۚ مَا ضَرَبُوهُ لَكَ literally "'''what they have struck it for you'''". The thing that is struck here is an example as can be seen in the previous verse {{Quran|43|57}}.

'''Verse:''' 59.21 '''Object:''' Example
{{Quote|{{Quran|59|21}}|Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. '''Such are the similitudes which We propound to men''', that they may reflect.

لَوْ أَنزَلْنَا هَٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ ۚ وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
}}

''watilka al-amthalu nadribuha liInnasi'' وَتِلْكَ ٱلْأَمْثَٰلُ نَضْرِبُهَا لِلنَّاسِ literally meaning "'''and these are the examples that we struck for the people'''" meaning "'''and these are the examples that we gave for the people'''".

'''Verse:''' 66.10 '''Object:''' Example
{{Quote|{{Quran|66|10}}|'''Allah sets forth, for an example''' to the Unbelievers, the wife of Noah and the wife of Lut: they were (respectively) under two of our righteous servants, but they were false to their (husbands), and they profited nothing before Allah on their account, but were told: "Enter ye the Fire along with (others) that enter!"

ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ
}}

''Daraba Allahu mathalan ضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''Allah struck an example'''" meaning "'''Allah has given an example'''".

'''Verse:''' 66.11 '''Object:''' Example
{{Quote|{{Quran|66|11}}|'''And Allah sets forth, as an example''' to those who believe the wife of Pharaoh: Behold she said: "O my Lord! Build for me, in nearness to Thee, a mansion in the Garden, and save me from Pharaoh and his doings, and save me from those that do wrong"

وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
}}

''Wadaraba Allahu mathalan وَضَرَبَ ٱللَّهُ مَثَلًا'' literally meaning "'''And Allah struck an example'''" meaning "'''and Allah has given an example'''".

===Meaning number 4: To take away, to ignore===

'''Verse:''' 43.5 '''Object:''' Admonition
{{Quote|{{Quran|43|5}}|'''Shall We then take away from you the Admonition''' because ye are a people extravagant?

أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ
}}

''Afanadribu 'ankumu aIththikra'' أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ literally meaning "'''shall we strike the remembrance from you'''" meaning "'''shall we forget to remind you'''". Again, this is a known expression.

===Meaning number 5: To condemn===

'''Verse:''' 26.1 '''Object:''' Humiliation
{{Quote|{{Quran|2|61}}|And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They '''were covered with humiliation and misery'''; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.

وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّۦنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
}}

''waduribat 'alayhimu aIdhdhillatu wulmaskanatu وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ'' literally meaning "'''and the humiliation and poverty was struck open him'''" id est "'''he was struck down/laid low with humiliation and poverty'''". The humiliation and poverty are the subjects of the passive verb here, while Moses and his people are the objects of the preposition "'ala" على meaning "upon".

===Meaning number 6: To seal, to draw over===

'''Verse:''' 18.11 :Over the ears
{{Quote|{{Quran|18|11}}|'''Then We draw (a veil) over their ears''', for a number of years, in the Cave, (so that they heard not):

فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًا
}}

''Fadarabna AAala adhanihim فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ'' literally meaning "'''we have hit upon their ears,'''" which is a common expression in Arabic that means "'''we will make your ears hear nothing.'''" Just like "beat your feet" can mean "start walking." What was hit here was the ears, ''not'' the people themselves.
===Meaning number 7: To cover===

'''Verse:''' 24.31 '''Object:''' Veils and Feet
{{Quote|{{Quran|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that '''they should draw their veils over their bosoms''' and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that '''they should not strike their feet''' in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss.

وَقُل لِّلْمُؤْمِنَٰتِ يَغْضُضْنَ مِنْ أَبْصَٰرِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ إِخْوَٰنِهِنَّ أَوْ بَنِىٓ أَخَوَٰتِهِنَّ أَوْ نِسَآئِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُنَّ أَوِ ٱلتَّٰبِعِينَ غَيْرِ أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفْلِ ٱلَّذِينَ لَمْ يَظْهَرُوا۟ عَلَىٰ عَوْرَٰتِ ٱلنِّسَآءِ ۖ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ ۚ وَتُوبُوٓا۟ إِلَى ٱللَّهِ جَمِيعًا أَيُّهَ ٱلْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
}}

This verse mentions the verb ''daraba ضرب'' twice. In the first occurrence, it says ''walyadribna bikhumurihinna AAala juyoobihinna وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ۖ'' literally meaning "'''and they should strike their veils over their bosoms'''," meaning '''they should place their veils over their bosoms or cover their bosoms'''.

In the second occurrence, ''wala yadribna bi-arjulihinna وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ'' literally means "'''they should not hit their feet''';" and here "hit" is meant literally as "'''hit'''" or "'''strike'''".
===Meaning number 8: To explain===

'''Verse:''' 13.17 '''Object:''' Truth and Vanity
{{Quote|{{Quran|13|17}}|He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away to foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. '''Thus doth Allah (by parables) show forth Truth and Vanity'''. For the scum disappears like forth cast out; while that which is for the good of mankind remains on the earth. '''Thus doth Allah set forth parables'''.

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ
}}

Another two instances of "daraba" here: ''yadribu Allahu alhaqqa waalbatila يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ'' literally meaning "'''Allah hits the truth and the vanity'''" as in "'''Allah explains the truth and the vanity'''".
====The Main Meaning: To Strike or Beat====

The main meaning of "daraba" is to hit or strike, including with a sword where the meaning should be rendered in English as "cut", "chop", or "chop off".

'''Verse:''' 2.60 '''Object:''' Rock
{{Quote|{{Quran|2|60}}|And remember Moses prayed for water for his people; We said: "'''Strike the rock''' with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.

وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
}}

''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock'''".

'''Verse''': 2.73 '''Object''': Human
{{Quote|{{Quran|2|73}}|So We said: "'''Strike him (the dead man) with a piece of it (the cow)'''." Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.

فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ
}}

''idriboohu bibaAAdiha ٱضْرِبُوهُ بِبَعْضِهَا'' literally means "'''beat him with part of her.'''" The one to be beaten is the dead man [a whole human], which is the equivalent of the wife [a whole human] who is to be beaten as instructed in verse 4:34. The only possible meaning here for ''daraba'' is "strike" or "beat." The translation of "separate from them" that was used instead of "beat" in 4:34 cannot be applied here, as the cow and the man were '''definitely not connected''' in any way to be "separated." This verse confirms for us, that when you are told to "''daraba"'' a man, it means to strike or beat them. Thus, it is logical to conclude that ''daraba'' against a woman will also mean to "strike" or "beat" them, not "separate".

'''Verse:''' 7.160 '''Object:''' Rock
{{Quote|{{Quran|7|160}}|We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "'''Strike the rock''' with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.

وَقَطَّعْنَٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
}}

''idrib bi'asaka alhajara ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ'' literally meaning "'''hit the rock'''".

'''Verse:''' 8.12 '''Object:''' Human Necks
{{Quote|{{Quran|8|12}}|Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: '''smite ye above their necks and smite all their finger-tips off them'''."

إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ
}}

''faidriboo fawqa al-a'naqi waidriboo minhum kulla bananin فَٱضْرِبُوا۟ فَوْقَ ٱلْأَعْنَاقِ وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍ'' literally meaning "'''hit over the necks and hit from them all their fingers.'''" The first "hit" means "'''beat'''" and the second means "'''cut-off'''." Both objects here are not whole bodies, but only parts (necks and fingers).

'''Verse:''' 20.77 '''Object:''' Road
{{Quote|{{Quran|20|77}}|We sent an inspiration to Moses: "Travel by night with My servants, '''and strike a dry path for them''' through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."

وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًا فِى ٱلْبَحْرِ يَبَسًا لَّا تَخَٰفُ دَرَكًا وَلَا تَخْشَىٰ
}}

''faid'rib lahum -tareeqan'' فَٱضْرِبْ لَهُمْ طَرِيقًا literally meaning "'''so strike a road for them."''' The usage is somewhat eccentric here for an English speaker, but the idea is that a strike or hit will carve out a path for Moses through the sea.

'''Verse:''' 24.31 '''Object:''' Feet and Veil
This verse is a repeat and has already been discussed under the section below - ''To cover''.

'''Verse:''' 26:63 '''Object:''' Sea
{{Quote|{{Quran|26|63}}|Then We told Moses by inspiration: "'''Strike the sea with thy rod'''." So it divided, and each separate part became like the huge, firm mass of a mountain.

فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَٱلطَّوْدِ ٱلْعَظِيمِ
}}

''an udrib bi'asaka albahra أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ'' literally meaning "'''to hit with your stick the sea.'''"

'''Verse:''' 37.93 '''Object:''' Human
{{Quote|{{Quran|37|93}}|Then did he turn upon them, '''striking (them)''' with the right hand.

فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ
}}

This is an illustrative example. Here, ''darban bialyameeni ضَرْبًۢا بِٱلْيَمِينِ'' literally means "'''hit them [people] with the right [hand].'''" According to this verse, when verb ''daraban'' ''ضَرْبًۢا'' is applied to humans, it means "'''beat'''" or "'''strike'''." It cannot be translated as "separate them from your right hand." The Islamic site in question also agrees that ''daraban'' here means "strike."

'''Verse:''' 47.4 '''Object:''' Human Necks
{{Quote|{{Quran|47|4}}|Therefore, when ye meet the Unbelievers (in fight), '''smite at their necks'''; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.

فَإِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ فَضَرْبَ ٱلرِّقَابِ حَتَّىٰٓ إِذَآ أَثْخَنتُمُوهُمْ فَشُدُّوا۟ ٱلْوَثَاقَ فَإِمَّا مَنًّۢا بَعْدُ وَإِمَّا فِدَآءً حَتَّىٰ تَضَعَ ٱلْحَرْبُ أَوْزَارَهَا ۚ ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ ۗ وَٱلَّذِينَ قُتِلُوا۟ فِى سَبِيلِ ٱللَّهِ فَلَن يُضِلَّ أَعْمَٰلَهُمْ
}}

''fadarba aIrriqabi'' فَضَرْبَ ٱلرِّقَابِ literally meaning "'''the hit of the necks'''" as in "'''strike their necks'''".

'''Verse:''' 8.50 '''Object:''' Human Faces
{{Quote|{{Quran|8|50}}|If thou couldst see, when the angels take the souls of the Unbelievers (at death), (How) '''they smite their faces''' and their backs, (saying): "Taste the penalty of the blazing Fire-

وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
}}

''yadriboona wujoohahum يَضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces'''" or "'''beat their faces'''".

'''Verse:''' 47.27 '''Object:''' Human Faces
{{Quote|{{Quran|47|27}}|But how (will it be) when the angels take their souls at death, and '''smite their faces''' and their backs?

فَكَيْفَ إِذَا تَوَفَّتْهُمُ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ
}}

''yadriboona wujoohahum ضْرِبُونَ وُجُوهَهُمْ'' literally meaning "'''hit their faces'''".

==Comparing the Two Terms==
''Beat them'' and ''leave them'' are different phrases in Arabic, utilizing the same verb, but here differentiated by the preposition used. The Arabic word ''idribohunna'' is the command form of the Arabic verb ''Daraba'' does not have any other meaning than ''beat'' when it comes to the sentence ''"Yadribu Ahadan"'' يضرب أحدا = he hits someone. ''Idriboohunna'' (أضربوهن) means beat them (for female plural). ''Idriboo 'anhunna'' (اضربوا عنهن) with the preposition 'an عن would mean "leave" or "abandon" them. According to Lane's Arabic lexicon.<ref name="Lane's Lexicon">[http://ejtaal.net/aa/#hw4=h642,ll=1866,ls=5,la=2565,sg=626,ha=427,br=572,pr=95,aan=347,mgf=535,vi=230,kz=1418,mr=373,mn=815,uqw=966,umr=638,ums=534,umj=478,ulq=1118,uqa=257,uqq=202,bdw=h538,amr=h383,asb=h576,auh=h925,dhq=h329,mht=h537,msb=h143,tla=h67,amj=h469,ens=h171,mis=h1279]</ref>

{| class="wikitable"
|-
!Arabic
!Transliteration
!Meaning
|-
|ضرب
|''Daraba''
|Beat
|-
|أضربوهن (used in 4:34)
|''Idriboohunna''
|Beat them
|-
|اضربوا عنهن
|''Adriboo Anhunna''
|abandon them, leave them
|}

Qur'an 4:34 says Idriboohunna<ref>The use of "Idriboohunna" in verse 4:34 has been confirmed by [{{Reference archive|1=http://www.justislam.co.uk/product.php?products_id=198|2=2011-08-13}} Errors in English Translations of the Quran] (From the Introduction of Quran: a Reformist Translation, Brainbow Press) which itself is attempting to use the "leave them" apologetic that is refuted on this page.</ref> أضربوهن not Adribu 'Anhunna اضربوا عنهن. There is no way to confuse one for the other.

==See Also==

*[https://medium.com/@hassanradwan51/does-the-quran-advise-domestic-violence-spoiler-yes-f1cb3f9054e4 Does the Qur’an Sanction Domestic Violence?] - ''Hassan Radwan''

==References==
{{reflist}}

[[Category:Qur'an]]
[[Category:Women]]
[[Category:Shariah (Islamic Law)]]
[[Category:Honor violence]]
[[Category:Marriage]]
[[Category:Human rights]]
[[Category:Freedom of speech]]
[[Category:Child Marriage]]
[[Category:Society and human nature]]
[[Category:Criticism of Islam]]
[[Category:Apologetics]]

The Pact of Umar

2026-05-09T22:55:36Z

Asmith: updated language and language score

{{QualityScore|Lead=2|Structure=2|Content=3|Language=4|References=2}}
[[File:Umar's_covenant.jpg|link=|right|thumb|227x227px]]
According to many Muslim historians,<ref>These include: al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin</ref> '''the Pact of Umar''' (العهدة العمرية‎, Al-'Uhda Al-'Umariyya) (637 AD) is an agreement between a subdued Christian population and the Muslim invaders led by ''Umar Ibn Al-Khattab'', the second [[Rashidun Caliphs|Rightly-guided]] [[Caliph]].

The Pact of Umar laid down many of the fundamental particulars of the [[Dhimma]]''.''<ref>Paul Halsall - [http://www.fordham.edu/halsall/source/pact-umar.html The Status of Non-Muslims Under Muslim Rule]- Medieval Sourcebook, January, 1996</ref> The authenticity of the pact has been questioned by modern scholars, yet it it indisputable that it was often used as a source of Islamic jurisprudence on the matter of Christians and Jews living in Islamic lands. The rights and limitations placed on non-Muslims by Islam and, by extension, Umar's pact, still dictate how many revivalist and fundamentalist Muslims would like to see non-Muslims in Muslim society treated today. Despite these desires, no currently existing, internationally recognized state implements all or most of the stipulations of the pact.
==Authenticity==

In traditional, mainstream circles, this document is and continues to be almost universally accepted as genuine by Islamic scholars. This view is echoed by some of Islam's greatest scholars and historians, including al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin. The eighth-century Hanafi jurist, Abu Yusuf, further noted that the terms in the Pact dealing with dhimmis are clearly in agreement with the Qur'an and hadith literature. Therefore, the Pact "stands till the day of resurrection."

Some secular scholars, and more recently, certain influential Islamic apologists and reformers, have doubted the authenticity of this document (as they also have the [[hadith]] literature and the [[Qur'an]] itself), but what has not been disagreed about is that what is described within this document was practiced by the early Muslims. For example, the use of distinguishing marks is consistent with documentary and archaeological evidence from seventh and eighth century Iraq and Syria.<ref>Robinson, Chase F. - [{{Reference archive|1=http://www.ingentaconnect.com/content/brill/sho/2005/00000048/00000003/art00003|2=2012-05-14}} Neck-Sealing in early Islam] - (BRILL) Journal of the Economic and Social History of the Orient, Volume 48, Number 3, 2005 , pp. 401-441(41)</ref>

{{Quote|{{citation|author=Jarbel Rodriguez|title=Muslim and Christian Contact in the Middle Ages: A Reader (Readings in Medieval Civilizations and Cultures)|publisher=University of Toronto Press|year=2015|page=2|url=https://books.google.com/books/about/Muslim_and_Christian_Contact_in_the_Midd.html?id=z3VoBgAAQBAJ|ISBN=978-1442600669}}|Some argue that the pact represents a specific treaty made between conquering Muslims and the native Christian population. On the other hand, there is strong evidence that there may have been multiple documents, all of which were called "the Pact of Umar," or that the "Pact" was simply a model treaty drawn up in early Islamic law schools.}}

==Text of Pact==

{{Quote|The Pact of Umar|In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that: 
*We will neither erect in our areas a monastery, church, or a sanctuary for a monk,
*Nor restore any place of worship that needs restoration
*Nor use any of them for the purpose of enmity against Muslims.
*We will not prevent any Muslim from resting in our churches whether they come by day or night,
*and we will open the doors [of our houses of worship] for the wayfarer and passerby.
*Those Muslims who come as guests, will enjoy boarding and food for three days.
*We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims.
*We will not teach our children the Qur'an,
*Publicize practices of Shirk (polytheism),
*Invite anyone to Shirk
*or prevent any of our fellows from embracing Islam, if they choose to do so.
*We will respect Muslims,
*Move from the places we sit in if they choose to sit in them.
*We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names,
*or ride on saddles,
*Hang swords on the shoulders, collect weapons of any kind or carry these weapons.
*We will not encrypt our stamps in Arabic,
*or sell liquor.
*We will have the front of our hair cut,
*Wear our customary clothes wherever we are,
*Wear belts around our waist,
*Refrain from erecting crosses on the outside of our churches
*and demonstrating them and our books in public in Muslim fairways and markets.
*We will not sound the bells in our churches, except discretely,
*or raise our voices while reciting our holy books inside our churches in the presence of Muslims,
*Nor raise our voices [with prayer] at our funerals,
*or light torches in funeral processions in the fairways of Muslims, or their markets.
*We will not bury our dead next to Muslim dead,
*or buy servants who were captured by Muslims.
*We will be guides for Muslims and refrain from breaching their privacy in their homes.'
*We will not beat any Muslim.
 These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir - Paying Jizyah is a Sign of Kufr and Disgrace]</ref>}}
==Analysis of the Pact==
{{Quote||In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that:}}At first reading, it may seem like this pact was drafted by the Christians themselves. However, according to the traditional narrative the terms were dictated to them by Umar. This is standard procedure for agreements and contracts at the time. This, along with the true purpose of some of its demands, are confirmed by Ibn Kathir in his widely accepted tafsir.

{{Quote||Allah said, (until they pay the Jizyah), if they do not choose to embrace Islam, (with willing submission), in defeat and subservience, (and feel themselves subdued.), disgraced, humiliated and belittled. Therefore, Muslims are not allowed to honor the people of Dhimmah or elevate them above Muslims, for they are miserable, disgraced and humiliated. Muslim recorded from Abu Hurayrah that the Prophet said, (Do not initiate the Salam to the Jews and Christians, and if you meet any of them in a road, force them to its narrowest alley.) This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.''"<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir - Paying Jizyah is a Sign of Kufr and Disgrace]</ref>}}

This indicates that, not only many of the demands in the pact, but also the [[jizyah]] (poll tax levied against non-Muslims) which the Christians had to pay, were primarily meant to humiliate the Christians.{{Quote||we will neither erect in our areas a monastery, church, or a sanctuary for a monk,}}This begins the first set of prohibitions, no new monasteries, no new churches, and no new sanctuaries. This prohibition still exists in various forms in many Islamic countries.<ref>There are over a million Christians in Saudi-Arabia, yet it is against the law to build churches, synagogues, and temples. Shockingly, at present there exists not a single non-Muslim place of worship in the whole of Saudi-Arabia.</ref><ref>In Indonesia, a country which is often referred to as a 'moderate' Islamic nation, it can take up to ten years to get permission to build a church, and on many occasions, only to have it retracted. - [http://www.asianews.it/index.php?l=en&art=16637&size=A West Java, the construction of the Catholic church of Saint Mary blocked] - AsiaNews, October 20, 2009</ref><ref>Only two Months after President Obama's address to the Muslim world, a Cairo university professor, rather ironically, issued a fatwa stating 'building churches is a sin,' and equated them to Nightclubs, Casinos, and Pigstyes. - Mary Abdelmassih - [http://www.aina.org/news/20090831182120.htm Building a Church is a 'Sin' Against God, Says Egyptian Muslim Council] - AINA, August 31, 2009</ref> By way of comparison, no such restrictions on Islam or other religions exist in the current west, and it's hard to imagine how they could possibly even be instituted there<ref>In regards to the prohibition against non-Muslim places of worship in Saudi-Arabia, some, including the Saudi Ambassador to the US, Prince Turki Al-Faisal, compare it to that of Vatican City. Lets examine this fallacious statement. Vatican City (Stato della Città del Vaticano) comprises of 0.17 square kilometres of land within the city of Rome and is a minuscule area with a population of approximately [https://www.cia.gov/library/publications/the-world-factbook/geos/vt.html 800]. On the other hand, Saudi-Arabia, the largest Arab nation of the Middle East, is a country comprising of 2,240,000 square kilometres of land and an estimated population of 28 million. A fairer comparison would be that of Vatican city to the area surrounding the Ka'aba in Mecca, or Rome to the entire city of Mecca, or Italy to Saudi Arabia. You do not have to be a Catholic to visit Vatican City. In fact, the largest mosque in Europe is outside the Vatican's gates well within the Bishop of Rome's diocese, and there are no prohibitions inside concerning the display of non-Christian religious symbols, the carrying of Qur'ans etc., while non-Muslims are not even permitted to enter Mecca, in fact it is a punishable crime. And while no non-Muslim places of worship exist in the country of Saudi-Arabia, there are over 258 registered mosques in Italy which cater to a Muslim population of 1.2 million.</ref> The pact allowed the Christians of Syria to keep their places of worship, but with the following restriction:{{Quote||nor restore any place of worship that needs restoration}}So, no new churches for the Syrians, and the ones that did exist, the Christians had to watch as they slowly decayed and fell into ruin. This again seems deliberately designed to reinforce the subordinate and "humiliated" state of the Christians. This helps to explain the decline of these communities from majorities to tiny minorities today<ref>"...Mass murders of Jews and deaths due to political instability did however occur in North Africa throughout the centuries and especially in Morocco, Libya and Algeria where eventually Jews were forced to live in ghettos. Decrees ordering the destruction of synagogues were enacted in the Middle Ages in Egypt, Syria, Iraq and Yemen. Jews were also forced to convert to Islam or face death in Yemen, Morocco and Baghdad at certain times. ...In 1945, there were between 758,000 and 866,000 Jews (see table below) living in communities throughout the Arab world. Today, there are fewer than 7,000. In some Arab states, such as Libya (which was once around 3% Jewish), the Jewish community no longer exists; in other Arab countries, only a few hundred Jews remain''..." - [http://en.wikipedia.org/w/index.php?title=Jewish_exodus_from_Arab_and_Muslim_lands&oldid=368760188 Jewish exodus from Arab and Muslim lands] - Wikipedia, June 18, 2010''</ref> with many of these communities now on the brink of extinction in their homeleands. {{Quote||nor use any of them for the purpose of enmity against Muslims.}}This prohibition seems self-evident on the part of the conquering religions. There may have been an element of self-reflection present here, as the khutbahs (sermons) if mosqueus have sometimes been the occasion of incitement against other religions.<ref>"''...Coptic contacts told CBN News, the Muslim mob [{{cite web|url=http://www.aina.org/news/20110304222016.htm |title=of nearly 4,000 |archiveurl=http://www.webcitation.org/query?url=http://www.aina.org/news/20110304222016.htm&date=2011-03-07 |archivedate=2011-03-07 |deadurl=no}}] that attacked the Christians did so at the urging of Mullah Ahmed Abu El-Dabah. They said during noon prayers at his mosque last Friday, March 4, the imam told attendees the “kaffirs” (infidels) had caused a lover’s dispute that led to the death of two Muslims the day before. He allegedly incited Muslims to rid the town of all Christians....''"{{cite web|url=http://blogs.cbn.com/globallane/archive/2011/03/07/update-egypt-church-attack.aspx |title=Update: Egypt Church Attack |archiveurl=http://www.webcitation.org/query?url=http://blogs.cbn.com/globallane/archive/2011/03/07/update-egypt-church-attack.aspx&date=2011-03-07 |archivedate=2011-03-07 |deadurl=no}} - CBN News, March 7, 2011</ref><ref>[http://www.dailymail.co.uk/news/article-1211414/Anti-fascists-clash-right-wing-protesters-Birmingham.html Violent race riot flared after mosque chief urged Muslims to confront right-wing 'English Defence League' protesters] - The Daily Mail, September 7, 2009</ref><ref>"...''November 30, 2007 in Khartoum Sudan. Ten thousand Muslims carrying swords, knives, and sticks protest, after Friday prayers, calling for the execution of a British teacher who was convicted of insulting Islam. She had allowed her students to name a teddy bear Muhammad.''..." - [[Islam and Freedom of Speech#The_Muhammad_Teddy_Bear_Blasphemy_Case|The Muhammad Teddy Bear Blasphemy Case]]</ref><ref>"...''Sheikh Tobah, Imam of the village of Shimi 170 KM south of Giza, called during Muslim Friday prayers for Jihad against Christians living there. As a result the Christian Copts living in the village were assaulted over two consecutive days. Eleven Copts were hospitalized and many Coptic youths were arrested. The assaults begain a couple of hours after the Sheikhs incitement.''..." - [http://www.aina.org/news/20100814184359.htm Muslim Cleric Calls for Jihad, Coptic Christians Attacked in Egypt] - AINA, August 14, 2010</ref><ref>"...''[In response to a planned international LGBT conference in Surabaya] A 150-strong mob attacked the lobby of the hotel after Friday morning prayers and refused to leave until the police and hotel management would guarantee that the event was cancelled. In the evening, the mob conducted a floor-by-floor sweep of the hotel, going to the rooms of the 150 conference participants from 14 countries to make sure that they had left. An organizer told Gay City News how he was repeatedly punched by one of the agitators in the hotel lobby for refusing to turn over ILGA's list of conference participants.''..." - [http://www.atimes.com/atimes/Southeast_Asia/LI23Ae01.html Glad to be gay in Indonesia] - Megawati Wijaya, Asia Times, September 23, 2010</ref><ref>{{cite web|url=http://www.israelnationalnews.com/News/News.aspx/142405 |title=Anti-Jewish Demo Raises Fears for Tunisian Jews |publisher=IsraelNationalNews |author=Maayana Miskin |date=February 18, 2011 |quote=...Dozens of Islamists demonstrated outside the synagogue last Friday and shouted, “Jews wait, the army of Mohammed is coming back,” and “We'll redo the battle of Khaybar” - a reference to the slaughter of Jews in what is now Saudi Arabia at the hands of Mohammed's army...Concern for a repeat of last Friday's threats is particularly high Friday as Muslim leaders give their weekly sermons, an event extremist preachers may take advantage of to incite against Jews.... |archiveurl=http://www.webcitation.org/query?url=http://www.israelnationalnews.com/News/News.aspx/142405&date=2011-02-19 |archivedate=2011-02-19 |deadurl=no}}</ref><ref>{{cite web|url=http://www.thejakartaglobe.com/news/mob-destroys-four-wayang-statues/466195 |title=Mob Destroys Four Wayang Statues |publisher=Jakarta Globe |author=Yuli Krisna |date=September 19, 2011 |quote=...Television station Metro TV reported that a mob coming from a post-Idul Fitri prayer at the city’s Grand Mosque was responsible for the damage. Thousands of people descended on the Comro area of the city, where they tied ropes to the statue of puppet character Gatot Kaca before trying to pull it off of its foundation. The statue finally collapsed after the rope was tied to a moving van. The crowd then targeted the statue of Semar, another puppet character situated in the Bunder area. The mob threw rocks and pulled it to the ground before hitting it with sticks and metal rods then setting it on fire. The statue of puppet character Bima in the Ciwareng area was also targeted, as was the “Welcome” statue on Jalan Gandanegara, where the Purwakarta District office is located. Both statues were also destroyed and set on fire. The mob then moved to statues depicting the twin brothers Nakula and Sadewa. Hundreds of police and army officers were already there guarding the final two statues. The mob dispersed when it started raining... |archiveurl=http://www.webcitation.org/query?url=http://www.thejakartaglobe.com/news/mob-destroys-four-wayang-statues/466195&date=2011-09-22 |archivedate=2011-09-22 |deadurl=no}}</ref><ref>{{cite web|url=http://www.aina.org/news/20110930204413.htm |title=Muslim Mob Torches Coptic Church in Egypt |publisher=AINA |date=October 1, 2011 |quote=After Friday prayers today, a mob of several thousand Muslims from the village of Elmarinab in Edfu, Aswan province, demolished and torched St. George's church, which was being renovated. The mob demolished the dome, walls and columns, then went to the church depot where the lumber to be used for construction was stored and torched it. The fire lasted 2 hours but the attack continued until 7 PM ... Muslims also torched a large depot of electrical goods owned by a Copt, a supermarket and four Coptic homes. Muslims prevented the fire brigade from entering the village. Security forces, which were present, "stood there watching," said Mr.Michael Ramzy, a social worker at the church. |archiveurl=http://www.webcitation.org/query?url=http://www.aina.org/news/20110930204413.htm&date=2011-10-02 |archivedate=2011-10-02 |deadurl=no}}</ref><ref>{{cite web|url=http://www.bloomberg.com/news/2011-04-01/afghans-protesting-florida-koran-burning-kill-8-un-workers-3-.html |title=Afghans Protesting Florida Koran Burning Kill 7 UN Workers |publisher=Bill Varner, Bloomberg, April 1, 2011 |quote=Afghans protesting the burning of a Koran in Florida last week stormed a United Nations compound in the northern city of Mazar-e-Sharif and killed four Nepalese security guards and three other workers from Norway, Romania and Sweden, the UN said. The crowd emerged from the city’s main mosque after Friday prayers and marched on the UN office where they attacked the guards with knives, seized their weapons and entered the compound, Lal Mohammad Ahmadzai, a spokesman for the northern region’s police force, said by phone. The Nepalese guards were shot or stabbed to death and a man and a woman on the UN staff were beheaded, the spokesman said. |archiveurl=http://www.webcitation.org/query?url=http://www.bloomberg.com/news/2011-04-01/afghans-protesting-florida-koran-burning-kill-8-un-workers-3-.html&date=2011-04-02 |archivedate=2011-04-02 |deadurl=no}}</ref> This is perhaps less surprising when one considers that in Muhammad's time, the call to prayer was also used as a call to war.<ref>“...''the Messenger of Allâh immediately summoned the prayer caller and ordered him to announce fresh hostilities against Banu Quraiza,''....” - [http://www.witness-pioneer.org/vil/Books/SM_tsn/ch4s10.html Invading Banu Quraiza] - AR-Raheeq Al-Makhtum by Saifur Rahman al-Mubarakpuri</ref>{{Quote||We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby.}}This again reinforces the subbordinate position of the Christians; even their houses of worship must in some way serve the Muslims. {{Quote||Those Muslims who come as guests, will enjoy boarding and food for three days.}}Again, Christians are forced into a subservient position before their new Muslim overlords, literally treaty-bound to serve them. {{Quote||We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims.}}This condition speaks to the mindset of the conquerers, seeing their religion and military endeavours as intertwined. {{Quote||We will not teach our children the Qur'an,}}Non-Muslims are considered ''najis'' (نجس‎ impure) like dogs, pigs, and faeces,<ref>(Asad) "O YOU who have attained to faith! Those who ascribe divinity to aught beside God are nothing but impure: and so they shall not approach the Inviolable House of Worship from this year onwards And should you fear poverty, then [know that] in time God will enrich you out of His bounty, if He so wills: for, verily, God is all-knowing, wise!" - Qur’an 9:28</ref><ref>The following ten things are essentially najis [impure, unclean]: 1. Urine 2. Faeces 3. Semen 4. Dead body 5. Blood 6. Dog 7. Pig 8. Kafir [unbeliever] 9. Alcoholic liquors 10. The sweat of an animal who persistently eats najasat - [http://web.archive.org/web/20100119121959/http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2857 Islamic Laws : Najis things » Introduction] - Al-Sistani.org, Internet Archive capture dated January 19, 2010</ref><ref>“...And, that they [the dhimmis] should not enter the pool while a Muslim is bathing at the public baths. ...It is also incumbent upon Muslims that they should not accept from them victuals with which they had come into contact, such as distillates, which cannot be purified. If something can be purified, such as clothes, if they are dry, they can be accepted, they are clean. But if they [the dhimmis] had come into contact with those clothes in moisture they should be rinsed with water after being obtained. ...It would also be better if the ruler of the Muslims would establish that all infidels could not move out of their homes on days when it rains or snows because they would make Muslims impure...” - Muhammad Baqir Majlesi (1616 – 1698 AD) - Lightning Bolts Against the Jews</ref> so this taboo on handling the Quran seems logical. Also recorded in the [[sahih]] [[Hadith|hadiths]], is the command to not let the [[Qur'an]] fall into enemy hands, as they may "quarrel with you over it."<ref>"''It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (may peace be upon him) said: Do not take the Qur'an on a journey with you, for I am afraid lost it should fall into the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy may seize it and may quarrel with you over it.''" - {{Muslim||1869b|reference}}</ref> This speaks to some attempts by the conquerers to keep their religion mysterious to the conquered people, which is confirmed by some of the confused early reports on the religion by the conquered people themselves. {{Quote||[We will not] publicize practices of Shirk,}}''Shirk'' (شرك‎) refers to taking other gods besides Allah (i.e. Polytheism), and is considered the most heinous crime against the Islamic god. Perhaps due to Muhammad's flawed understanding of the Trinity doctrine,<ref>Muhammad assumed that the Trinity consisted of the Father (God), the Mother (Virgin Mary) and the Son (Jesus).
"''And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, ‘Take me and my mother for two gods beside Allah?" He will say: "Glory to Thee! Never could I say what I had no right (to say). Had I said such a thing, Thou wouldst indeed have known it. Thou knowest what is in my heart, though I know not what is in Thine. For Thou knowest in full all that is hidden.''" {{Quran|5|116}}</ref> Muslims consider all Trinitarian Christians to be polytheists. This condition in the pact prevents Christians from proclaiming their religion publicly.{{Quote||[We will not] invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so.}}As per most hte laws of Islamic nations of today, it is permitted for Muslims to proselytize and gain converts, but for a non-Muslim to do the same it is strictly forbidden. According to the above, even discussing this important matter with the prospective convert would mean violating the agreement. These restrictions limited the number of Muslim apostates and (coupled with the jizyah)<ref>Non-Muslims paid jizyah while Muslims, under the empire, paid a tax called zakat, one of the five pillars of Islam, a so-called "charity tax" which all Muslims are obligated to pay even today, but instead of paying it to the state they now pay zakat to charities of their choice, it must be noted that the majority of Islamic scholars are of the view that non-Muslims [http://www.islamicawakening.com/viewarticle.php?articleID=984 should not benefit] from this alms giving. The zakat is a 2.5% tax, while the jizyah (which can vary) is about a 10% income tax (although it has been known to be as [http://www.rightsidenews.com/201001278391/editorial/the-islam-tax.html high as 50%]); as explained in the Encyclopedia Britannica entry on jizyah, "[http://concise.britannica.com/ebc/article?tocId=9368576 many converted to Islam in order to escape the tax.]" This extra revenue generated by the jizyah may have also been reason enough for the Islamic authorities to avoid heavy-handed attempts at proselytization and in some cases the taxation of the non-Muslims was so profitable that the Islamic rulers went so far as to prohibit their subjects from converting to Islam.</ref> would ensure a steady decline and long-term Islamization of the native non-Muslim population.{{Quote||We will respect Muslims,}}Again, respect is demanded from the subordinated conquered people but not necessarily given back in return.{{Quote||[We will] move from the places we sit in if they choose to sit in them.}}This is reminiscent of other discriminatory legal codes through history, such as the Jim Crow laws in the US South following the Civil War until the passage of the US Civil Rights Act. This type of de jure discrimination again contributes to the pressure on the non-Muslims to convert to Islam, again hastening the Islamification of the Christian population.{{Quote||We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names,}}This stipulation seeks to create visible (and humilitating) distinctions between Muslims and non-Muslims. These prohibitions find precedent in the sunnah of Muhammad when he said "Jews and Christians do not dye their hair so you should do the opposite of what they do,"<ref>"''Narrated Abu Huraira : The Prophet said, "Jews and Christians do not dye their hair so you should do the opposite of what they do.''" - {{Bukhari|||5899|darussalam}}</ref> and "act differently from them".<ref>"''Narrated Ubadah ibn as-Samit: ''The Apostle of Allah (peace be upon him) used to stand up for a funeral until the corpse was placed in the grave. A learned Jew (once) passed him and said: This is how we do. The Prophet (peace be upon him) sat down and said: Sit down and act differently from them.''" - {{Abu Dawud||3176|darussalam}}''</ref>{{Quote||or ride on saddles,}}Again this stipulation creates a visible and humiliating reminder of the difference between Muslims and non-Muslims, this time forces non-Muslims to forego the use of some transportation technology, making their rides more difficult and uncomfortable while visibly seperating them from Muslim riders. {{Quote||[We will not] hang swords on the shoulders, collect weapons of any kind or carry these weapons.}}Apologists often claim [[Jizyah]] was merely a tax for exemption from military service. However, this is untrue. The Qur'an itself readily admits that the jizyah is a form of humiliation,<ref>"SHAKIR: Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection." - {{Quran|9|29}}</ref> meant to display the superior status of Muslims and the subdued state of non-Muslims. This prohibition stresses the basically non-martial and non-threatening existence of the dhimmi in the Muslim polity. {{Quote||We will not encrypt our stamps in Arabic,}}Despite the language's ancient, human origins, Islam teaches a special reverence for the Arabic language that borders on its veneration for the Ka'aba (which was likewise a pagan shrine) and Muhammad. This stipulation also further visualizes the difference between Muslims and non-Muslims in everyday life. {{Quote||or sell liquor.}}This is in line with the Qur'an's prohibition of [[alcohol]], regardless of the customs of the dhimmis which usually allow it. {{Quote||We will have the front of our hair cut, wear our customary clothes wherever we are,}}Again, this stipulation creates a visible difference between Muslims and non-Muslims in everyday life. {{Quote||[We will] wear belts around our waist,}}The belt being referred to is the [[Zunar|zunār]], a wide belt made of cloth. The similarities between this and the 1939 Nazi requirement for all Jews to wear armbands or [[Yellow Badge|yellow stars]] are apparent, and the yellow star used by the Nazis as a badge of shame against the Jews was first introduced by a caliph in Baghdad in the 9th century, and spread to the West in medieval times.<ref>Bernard Lewis - [http://press.princeton.edu/titles/1434.html The Jews of Islam] - Princeton University Press, Jun 1, 1987, pp. 25-26.</ref> {{Quote||refrain from erecting crosses on the outside of our churches}}This prohibition reflects the violence opposition in Muslim religious literature to the cross and the idea of Jesus even being crucified, which many Muslims saw as the pinnacle of Christian shirk. Muhammad himself used to destroy anything in his home which bore the Christian symbol of the Cross.<ref>"''Narrated 'Aisha: ''I never used to leave in the Prophet house anything carrying images or crosses but he obliterated it.''" - {{Bukhari|||5952|darussalam}}''</ref>{{Quote||and [refrain from] demonstrating them and our books in public in Muslim fairways and markets.}}Carrying a Bible, or wearing a cross/crucifix was strictly forbidden; only outward displays of Muslim faith like tasbih, taqiyahs (Muslim skull caps) and hijabs were allowed. Again, the supremacy of Islam is affirmed visually in everyday symbols. {{Quote||We will not sound the bells in our churches, except discretely,}}In stark contrast to the struggles of Muslims to broadcast the ''call to prayer'' (أَذَان adhān) openly and loudly in non-Muslim countries, which continues for up to half an hour,<ref>"The beautiful waning full moon light filtering through the glistening leaves of the Maha Bodhi Tree, the soft fluttering of the leaves, the serene quiet, took me back to that time long ago when the Buddha himself had sat very near this same exact spot. Or so I thought……. The mussein’s call to prayer for the faithful of Islam, here in this most sacred location to all of Buddhism, ripped me back to modern reality. I was stunned! How could this be? Here in one of the most significant spots of Buddhism, loud speakers come on at four in the morning every day, to shock and intrude upon meditators and Buddhist practitioners using this spot for that which it has to offer in its most special way? How could this be allowed?" - [http://97.74.65.51/readArticle.aspx?ARTID=26040 Islam's War Against Buddhism] - Dhamma jarat, FrontPageMagazine, April 04, 2007</ref> the Pact of Umar harshly restricts the rights of the dhimmis to broadcast their own religious rituals via auditory methods. Again, Islam is given open supremacy while the religion of the dhimmis is surpressed and kept out of sight/hearing. {{Quote||or raise our voices while reciting our holy books inside our churches in the presence of Muslims,}}Once again the pact serves to silence and humble the dhimmis in front of their social betters. {{Quote||nor raise our voices [with prayer] at our funerals,}}Dhimmis were even compelled to mourn in silence, lest they offend the Muslim invaders.{{Quote||or light torches in funeral processions in the fairways of Muslims, or their markets.}}This, and many of the other restrictions, seem to serve only two purposes. The first, to humiliate, and the second, to make the dhimmi community(ies) invisible. {{Quote||We will not bury our dead next to Muslim dead,}}According to most Islamic scholars, it is a compulsory ([[fard]]) requirement for Muslims to be buried in separate cemeteries from non-Muslims.<ref>"Praise be to Allaah. The deceased Muslims must be buried in a graveyard that is exclusively for them. It is not permissible to bury them in non-Muslim graveyards. Imaam al-Sheeraazi said in al-Muhadhdhab: “A non-Muslim should not be buried in the Muslim graveyard and a Muslim should not be buried in a non-Muslim graveyard.” Imaam al-Nawawi said in al-Majmoo’: “Our companions (may Allaah have mercy on them) agreed that a Muslim should not be buried in a non-Muslim graveyard and a non-Muslim should not be buried in a Muslim graveyard.” From this it is clear that there has to be a place that is exclusively for the burial of Muslims in a graveyard of their own. And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace." - [http://www.islam-qa.com/en/ref/7866 Burying Muslims in a non-Muslim country - Fatwa No. 7866] - Islam Q&A</ref> Just by way of example, in Switzerland, Muslims (approximately 4.5 percent of the population) say they want to be buried “with dignity”<ref>"An umbrella group for Swiss Muslims says they should be able to be buried “with dignity” and is therefore calling for Islamic cemeteries in every Swiss canton. Farhad Afshar, president of the Coordination of Islamic Organisations in Switzerland, told the Sunday newspaper Sonntag he was preparing a legal case concerning freedom of religion. He said that following the Bernese commune of Köniz’s recent rejection of a separate burial ground for Muslims, a legal ruling was necessary so that “the next time someone says no [to an Islamic cemetery] they are violating freedom of religion”. Islamic law says Muslims should not be buried with those of a different faith – something already possible in some Swiss cities, for example Zurich, Bern, Basel and Geneva." - [http://www.swissinfo.ch/eng/politics/Muslims_want_Islamic_cemeteries_in_every_canton.html?cid=8477966 Muslims want Islamic cemeteries in every canton] - Swiss Info, March 14, 2010</ref> and are therefore calling for Islamic cemeteries in every canton. This burial requirement is perhaps explained by the Islamic teachings that non-Muslims are ritually [Najis] or unclean. {{Quote||or buy servants who were captured by Muslims.}}This was most likely to prevent free dhimmis from buying enslaved co-religionists in order to set them free.{{Quote||We will be guides for Muslims and refrain from breaching their privacy in their homes.}}For a dhimmi to enter a Muslim home could mean violating the pact, but there is no similar regulation against Muslims violating the privacy and property of non-Muslims. The unilateral nature of Islam's relationship with religious minorities again raises the status of Muslims and humbles that of the dhimmis. {{Quote||We will not beat any Muslim.}}Assaulting someone would already be an offense, and, indeed, this prohibition only applied to beating someone in self-defense. The jurists ruled, though, that non-Muslims were not allowed to defend themselves or their families against unwarranted attacks. This and the previous prohibition against owning or carrying weapons made sure that dhimmis were left completely defenseless. Again, Muslims get rights and privileges refused to the dhimmis. {{Quote||These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.}}The closing of the pact leaves not only the solitary law breaker, but the entire Christian community with a stern warning. The Qur'an tells us for people who rebel, there is a painful doom.<ref>"PICKTHAL: The way (of blame) is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom." - {{Quran|42|42}}</ref> If the dhimmis violate the pact, the "protection" offered them by their dhimmitude ceases, and jihad may commence once again.

==The Pact in Modern Usage==
Although from the perspective of contemporary Middle Eastern regimes the strictures of the Pact of Umar were unremarkable insofar as they reflected the religious intolerance of the age, their enduring usage in Islamic fiqh highlights the incompatability of traditional Islamic shari'ah with modern liberalism, which seeks a state without any such discriminatory laws. While modern liberalism grants complete freedom of belief, the Pact of Umar codifies religious segregation and oppression.

According to traditional Islamic theology, Umar is one of four 'Rightly-guided' Caliphs. Therefore, he is considered by them to be a model Muslim leader.<ref>"...''Sayyiduna Abu Bakr, Sayyiduna Umar Al Farouq, Sayyiduna 'Uthman Ghani and Sayyiduna Ali (radi Allahu anhumul ajma'in) were the consecutive successors of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). These four Khulafaa (pl. for Caliph) are called the "Khulafaa-e-Rashidun" or the "Rightly Guided Caliphs." Together, these four Khulafaa ruled the Islamic State for about 29 years. They are called "Rightly Guided" because they ruled the people of that time exactly according to the Holy Quran and the commands of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam).''..." - [http://www.sunniessentials.net/islam/introduction/Personalities_Caliphs.pdf The Four Rightly-Guided Caliphs of Islam]</ref> His actions and this pact reflect the teachings of the Qur'an, Hadith, and scholarly consensus<ref>"...''The terms in the Pact of Omar for dealing with dhimmis are clearly in agreement with the sanction of Allah [Quran 9:29] and prophetic tradition. Therefore, the Pact of Omar, wrote Abu Yusuf, the great eighth-century Hanafi jurist, ‘stands till the ay of resurrection.’ ''..." - M. A. Khan - "[http://www.amazon.co.uk/Islamic-Jihad-Conversion-Imperialism-Slavery/dp/1440118469 Islamic Jihad: A Legacy of Forced Conversion, Imperialism, and Slavery]" - p. 106, Universe Inc., New York, Bloomington</ref> (together forming Islamic sacred law, or [[Sharia]]).

The pact of Umar is a document with a complicated history and patchy record of implementation. Used for generations of Muslims scholars as a basis of Islamic law's dealings with non-Muslims, today many progressive Muslims question its authenticity and applicability in the modern day while no actual existing Muslim state, including official theocracies such as Iran, actually enforces all or most of its dictates. To this day, tho, many Muslim scholar still hold up this document with pride and reverence,<ref>{{cite web|title=The Convenant of Omar|url=http://www.thehandstand.org/archive/february-march2006/articles/abbas.htm|date=February-March 2006|publisher=The Handstand}}</ref> believing it to be a bedrock of fiqh vis-a-vis the treatment of non-Muslims in a Muslim state. Although no modern Muslim state actually imposes most of the strictures of the pact on non-Muslims, its legacy does live on in the de jure and de facto persecution of non-Muslim communities in Muslim states.
==External Links==

*[{{Reference archive|1=http://www.answering-islam.org/authors/thomas/pact_of_umar.html|2=2011-10-22}} The Onerous Rules & Regulations Imposed on the People of the Book]
*[{{Reference archive|1=http://www.fordham.edu/halsall/jewish/1772-jewsinislam.html|2=2011-10-22}} Islam and the Jews: The Status of Jews and Christians in Muslim Lands, 1772 CE]

==References==
{{reflist}}

[[Category:Dhimma]]
[[Category:People of the Book]]
[[Category:Human rights]]
[[bg:Пакта на Омар]]
[[ru:Пакт Умара]]
[[Category:Islamic History]]
[[Category:Rashidun Caliphs]]
[[Category:Caliphate]]
[[Category:Sahabah (companions)]]

The Meaning of Consummate

2026-05-09T22:35:57Z

Asmith: updating intro

{{QualityScore|Lead=2|Structure=1|Content=2|Language=4|References=2}}
The use of the word '''consummate''' in English translations [[sahih]] [[hadith]] about the prophet and his wife 'Aisha are the subject of debates around the meaning of Sunni Islam's primary texts about the relationship of their prophet to his favorite wife.
==Introduction==

Some [[apologists]] refuse to accept the existence of [[Qur'an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage|narrations given by Aisha]] in which she states that she was [[Marriage|married]] to Prophet [[Muhammad]] when she was six years old and that he consummated his marriage with her when she was nine [[Islamic Lunar Calendar|lunar years]] of age, even though these are recorded in Bukhari's sahih ahadith collection.

These apologists will usually resort to questioning the mainstream English translations <ref>[{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ USC's Compendium of Muslim texts - translated by Dr. Mushin Khan]</ref> such as that of Dr. Mushin Khan, without addressing the hadith in their original [[Arabic]]. Examination of the Arabic language used in the narrations concerning [[Aisha|Aisha's]] marriage to Muhammad show that Muhammad did in fact have [[Sex|sexual intercourse]] with Aisha when she was nine years old.

==Consummating the Marriage==

Although there are numerous narrations regarding the age of Aisha when she was married, the one that is most often a point of contention is the following:

{{quote |{{Bukhari|||5133|darussalam}} |حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم تَزَوَّجَهَا وَهْىَ بِنْتُ سِتِّ سِنِينَ، وَأُدْخِلَتْ عَلَيْهِ وَهْىَ بِنْتُ تِسْعٍ، وَمَكَثَتْ عِنْدَهُ تِسْعًا‏.‏

Narrated 'Aisha : that the Prophet '''married''' her when she was six years old and he '''consummated his marriage''' when she was nine years old.

''Ḥaddathanā Muḥammad ibn Yūsuf, ḥaddathanā Sufyān, ʿan Hishām, ʿan abīhi, ʿan ʿĀʾishata — raḍiya Allāhu ʿanhā — anna al-nabiyya ﷺ tazawwajahā wa-hiya bintu sitt(i) sinīn, wa-udkhilat ʿalayhi wa-hiya bintu tisʿin, wa-makathat ʿindahu tisʿan.'' }}

In this narration, the word ''"udkhilat"'' was translated by Dr. Mushin Khan to mean ''"consummated his marriage."''

===Interpretations of "Consummate"===

An apologetic claim is that Muhammad engaged in ''"zawwaj'" with'' Aisha when she was six, and ''"nikah"'' with her when she was 9 years old. <ref>[http://www.islamic-awareness.org/Polemics/aishah.html Muslim Answers - 'The young age of Aishah' by Abd ar-Rahmân Robert Squires]</ref> They claim that ''"zawaj"'' means ''"betrothal"'' and ''"[[nikah]]"'' means ''"marriage."'' After stating this, they claim that Dr. Mushin Khan's translation is "poor" because he has (allegedly) added "consummation of" to the meaning of 'nikah', instead of simply rendering it as "marriage". Thereby, they claim that Dr. Khan has added a sexual connotation to the narration in question which was not intended.

Others accept Dr. Khan's translation, but argue as to the meaning of "consummate" as they too, disagree with the implied sexual connotation. The usual reasoning given for this interpretation of the hadith in question, is that 'consummation' could be interpreted as 'completion' of the marriage or wedding ceremony - as in completion of a business transaction. However this is not correct, as the word adkhala' does not simply mean 'consummate' in English, but it actually translates as the English phrase 'consummate the marriage' in this context.

Essentially what they are doing when they attack the meaning of 'consummate' is that they are addressing the English word but not the Arabic (dakhala). While 'consummate' can sometimes mean 'completion' (as in a business transaction), the Arabic word 'dakhala' carries no such meaning or connotation in this context.

Furthermore, a fluent English speaker will never take 'consummate the marriage' to mean 'complete the marriage' or 'enter the marriage', but will always understand it to mean 'sexual intercourse.' It is the only possible way to understand this euphemism. The meaning of the verb is dependent on the object in question. As the object in this case is marriage, the verb 'consummate' refers to sexual intercourse. This is because of the historical English (or more correctly Catholic) custom in which a marriage is considered to be consummated once the sexual act has taken place.

It used to be that a Catholic marriage could be annulled if the sexual act was not performed; ie. if the marriage was not 'consummated.' This has been the definition for centuries. From ancient times until quite recently, in many cultures including western Christian cultures, the linen from the wedding bed was displayed to the relatives of the couple after the wedding night in order to prove consummation. A bride was expected to be a virgin, and a blood-stained sheet left no doubt as to both the bride's honor and the finality of the marriage contract (through consummation); and there was now no question as to the legality of the marriage.

==Dakhala==

The Arabic text shows that the claims of Muslims as to their interpretation of the words 'zawaj' and 'nikah' are incorrect. Bukhari uses 'zawaj' and 'nikah' interchangeably as synonyms to mean marriage (as does {{Quran|33|37}}, {{Quran|44|54}} and {{Quran|52|20}}).

According to the narration in question, the relevant word used is not 'nikah', but 'udkhilat'.

"udkhilat" is a form of "dakhala" - which means to "enter". This is the most common Arabic meaning, although there are other definitions - none of which can be used in this case, given the context of this hadith.

Some apologists attempt to obfuscate the matter by invoking other figures of speech in Arabic (a tactic also used for [[The Meaning of Daraba|daraba]]) but these other figures of speech do not in any way change the main meaning of the verb:

{{quote||The full definition of دخل (dakhala) :
* insert, enter, thrust, admit, drive in, let in, show in, make or let enter
* turmoil, turbulence, topsy-turvy, abnormality, fuddle, tangle, riot, ruction, restiveness, chaos, fuss, disorder, clutter, confusion, commotion, defectiveness, disturbance, tumult, imperfection
* aberration, imperfection, defect, blemish, abnormality, flaw, fault, vice, shortcoming
* yield, revenue, proceeds, income, earnings, taking
* conscience, innermost feelings, inward thoughts, inner self, soul, design
* doubtfulness, doubt, mistrust, uncertainty, overconcern, peradventure, incertitude, suspicion, extreme solicitude, abnormal anxiety, anxiety
* tie-in, pertinence, concern, connection, connectedness, contact, conjunction, association, business, yoke, nexus, linkup, liaison, linkage, link, relevance, affair
* imperfection, vice, flaw, shortcoming, blemish, aberration, defect, fault, abnormality}}

===Dictionary entries on Dakhala===

An English definition for dakhala, which is commonly found on the Internet is as follows:

{{quote |Hans-Wehr Arabic-English Dictionary p273| to enter, to pierce, to penetrate, to consummate the marriage, cohabit, sleep with a woman.}}

Similar definitions are found in other dictionaries including those of classical Arabic.

Just as in the English language, "consummate the marriage" is a euphemism for sexual intercourse.

"Cohabit" does not merely mean that you live under the same roof, but that you are actually living together in a sexual relationship.

"Sleeping with a woman" does not merely mean that you share the same bed, but that you are engaging in a sexual relationship.

Applying the meaning of dakhala to the original narration in question, it is clear that the object - "marriage" - is absent in relation to the verb 'dakhala.' The object of this hadith is Aisha herself. This means that Muhammad 'dakhala'ed her - grammatically, he 'udkhilat 'alayha'. Therefore it is clear that the meaning is that he "entered" or "had sexual intercourse with" her.

Here are a couple of other translations of the word "dakhala":

{{quote | [http://www.studyquran.co.uk/LLhome.htm Lane's Lexicon] | -
he, or it, entered; or went, came, passed, or got in; to enter, go in, join one’s self in company, visit, intrude, meddle, have intercourse with, go into (one’s wife), intrigue, penetrate, deceit, corrupt. The primary signification is a thing that enters into another thing and is not of it. <ref>[http://www.studyquran.co.uk/LLhome.htm Lane's Lexicon - E.W. Lane, volume three, pp. 858-861]</ref>}}

{{quote | The Dictionary of the Holy Quran |
He had an unsoundness in his intellect, or in his body, or in his grounds of pretension to respect; his affair, or case, or state, was, or became, intrinsically bad or corrupt or unsound. Income, or revenue, or profit that comes in, or accrues, to a man from his immovable property, such as land and houses and palm trees, and from merchandise. A disease; a fault, defect, or blemish, and particularly in one’s grounds of pretension to respect. Tangled, or luxuriant, or abundant and dense, trees. <ref>The Dictionary of the Holy Quran - 1st edition, Abdul Mannan Omar, pp. 174-175</ref> }}

It is clear that the only meaning of dakhala applicable to the context of the hadith is 'sexual intercourse.'

==Dakhala in the Qur'an==

Here is the complete list of the [[Qur'an|Qur'anic]] verses containing the word "dakhala":

*dakhala - {{Quran|3|37}}, {{Quran|3|97}}, {{Quran|4|23}}, {{Quran|4|23}}, {{Quran|5|23}}, {{Quran|5|61}}, {{Quran|7|38}}, {{Quran|12|36}}, {{Quran|12|58}}, {{Quran|12|68}}, {{Quran|12|69}}, {{Quran|12|88}}, {{Quran|12|99}}, {{Quran|15|52}}, {{Quran|17|7}}, {{Quran|18|35}}, {{Quran|18|39}}, {{Quran|24|61}}, {{Quran|27|34}}, {{Quran|28|15}}, {{Quran|38|22}}, {{Quran|51|25}}, {{Quran|71|28}}
*yadkhulu - {{Quran|2|111}}, {{Quran|2|114}}, {{Quran|2|214}}, {{Quran|3|142}}, {{Quran|4|124}}, {{Quran|5|22}}, {{Quran|5|24}}, {{Quran|7|40}}, {{Quran|7|46}}, {{Quran|12|67}}, {{Quran|13|23}}, {{Quran|16|31}}, {{Quran|17|7}}, {{Quran|19|60}}, {{Quran|24|27}}, {{Quran|24|28}}, {{Quran|24|29}}, {{Quran|33|53}}, {{Quran|35|33}}, {{Quran|40|40}}, {{Quran|40|60}}, {{Quran|48|27}}, {{Quran|49|14}}, {{Quran|68|24}}, {{Quran|110|2}}
*udkhul - {{Quran|2|58}}, {{Quran|2|208}}, {{Quran|4|154}}, {{Quran|5|21}}, {{Quran|5|23}}, {{Quran|7|38}}, {{Quran|7|49}}, {{Quran|7|161}}, {{Quran|12|67}}, {{Quran|12|99}}, {{Quran|15|46}}, {{Quran|16|29}}, {{Quran|16|32}}, {{Quran|27|18}}, {{Quran|27|44}}, {{Quran|33|53}}, {{Quran|36|26}}, {{Quran|39|72}}, {{Quran|39|73}}, {{Quran|40|76}}, {{Quran|43|70}}, {{Quran|50|34}}, {{Quran|66|10}}, {{Quran|89|29}}, {{Quran|89|30}}
*dukhila - {{Quran|33|14}}.
*dakhil - {{Quran|5|22}}, {{Quran|66|10}}
*dakhal - {{Quran|16|92}}, {{Quran|16|94}}.
*muddakhal - {{Quran|9|57}}
*mudkhal - {{Quran|4|31}}, {{Quran|17|80}}, {{Quran|22|59}}.
*adkhala - {{Quran|5|65}}, {{Quran|21|75}}, {{Quran|21|86}}.
*yudkhilu - {{Quran|3|192}}, {{Quran|3|195}}, {{Quran|4|13}}, {{Quran|4|14}}, {{Quran|4|31}}, {{Quran|4|57}}, {{Quran|4|122}}, {{Quran|4|175}}, {{Quran|5|12}}, {{Quran|5|84}}, {{Quran|9|99}}, {{Quran|22|14}}, {{Quran|22|23}}, {{Quran|22|59}}, {{Quran|29|9}}, {{Quran|42|8}}, {{Quran|45|30}}, {{Quran|47|6}}, {{Quran|47|12}}, {{Quran|48|5}}, {{Quran|48|17}}, {{Quran|48|25}}, {{Quran|58|22}}, {{Quran|61|12}}, {{Quran|64|9}}, {{Quran|65|11}}, {{Quran|66|8}}, {{Quran|76|31}}.
*adkhil - {{Quran|7|151}}, {{Quran|17|80}}, {{Quran|27|12}}, {{Quran|27|19}}, {{Quran|40|8}}, {{Quran|40|46}}.
*udkhila - {{Quran|3|185}}, {{Quran|14|23}}, {{Quran|71|25}}.
*yudkhalu - {{Quran|70|38}}

In all ayats except {{Quran|16|92}} and {{Quran|16|94}} (as dakhal means 'deception'), the meaning is "to enter" or to "gain admittance" or "be granted admission" to some location such as a house, gate, fire, paradise, hell, someone's presence etc.

In the Qur'an, dakhala is never used to mean 'participation'; like the English phrases "enter a transaction" or "enter a marriage" or a "completion" of any activity.

===Qur'an 4:23===

There is only ''one'' instance (and that is twice in {{Quran|4|23}}) where the verb 'dakhala' is used in relation to marriage or women - and it is clear that the meaning is sexual intercourse. Here is a selection of translations that translate 'dakhaltum' to mean 'sexual intercourse':

{{quote |[http://www.quran4theworld.com/translations/Majid/4.htm Quran 4:23 - Daryabadi]|
''Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee '''dakhaltum''' bihinna fa-in lam takoonoo '''dakhaltum''' bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman''

'''Daryabadi:''' Forbidden unto you are your mothers and your daughters and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters. and your foster mothers and your foster sisters, and the mothers of your wives and your step-daughters, that are your wards, born of your wives unto '''whom ye have gone in''', but if ye have not '''gone in unto them''', no sin shall be on you, and the wives of your sons that are from your own loins, and, also that ye should have two sisters together, except that which hath already passed; verily Allah is ever Forgiving, Merciful. }}

{{quote|{{Quran|4|23}}|
'''Qaribullah:''' Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives '''with whom you have lain''', but if you have never '''lain with them''' it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. <ref name="ia-423">{{quran-ia|4|23}}</ref>}}

{{quote|{{Quran|4|23}}|
'''Darwish:''' Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives '''with whom you have lain''', but if you have never '''lain with them''' it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. <ref>[http://www.allah.com/cgi-bin/mt.cgi?lang=en&cfile=TheKoran#C5 Quran 4:23 - Darwish]</ref> }}

{{quote|{{Quran|4|23}}|
'''Sarwar:''' You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have '''had carnal relations'''. It would not be a sin to marry her if you did not '''have carnal relations''' with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful. <ref name="ia-423"/> }}

{{Quote|{{Quran|4|23}}|
'''Ahmed Ali:''' Unlawful are your mothers and daughters and your sisters to you, and the sisters of your fathers and your mothers, and the daughters of your brothers and sisters, and foster mothers, foster sisters, and the mothers of your wives, and the daughters of the wives you have '''slept with''' who are under your charge; but in case you have not '''slept with them''' there is no offence (if you marry their daughters); and the wives of your own begotten sons; and marrying two sisters is unlawful. What happened in the past (is now past): God is forgiving and kind. <ref>[http://arthursclassicnovels.com/arthurs/koran/koran-ahmed-ali10.html Quran 4:34 - Ahmed Ali]</ref> }}

{{Quote|{{Quran|4|23}}|
'''Maududi:''' Forbidden to you are your mothers, your daughters, your sisters, your father's sisters and your mother's sisters, your brother's daughters and your sister's daughters, your milk-mothers, your milk-sisters, the mothers of your wives, and the stepdaughters - who are your foster-children, born of your wives with whom you have '''consummated the marriage'''; but if you have not '''consummated the marriage''' with them, there will be no blame upon you (if you marry their daughters). <ref>[http://www.islamicstudies.info/tafheem.php?sura=4&verse=23&to=25 Tafheem ul Quran - Syed Abul Ala Maududi - Quran 4:23]</ref> }}

{{quote|{{Quran|4|23}} |
'''Shakir:''' Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have '''gone in''', but if you have not '''gone in''' to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. <ref name="ia-423"/> }}

{{quote|{{Quran|4|23}}|
'''Hilali/Khan:''' Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives mothers, your step daughters under your guardianship, born of your wives to whom you have '''gone in''' - but there is no sin on you if you have not '''gone in''' them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is OftForgiving, Most Merciful. <ref name="ia-423"/> }}

{{quote ||
''' Ibn Kathir:''' [وَأُمَّهَـتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللَّـتِى فِى حُجُورِكُمْ مِّن نِّسَآئِكُمُ اللَّـتِى دَخَلْتُمْ بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُمْ بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ]

(Your wives' mothers, your stepdaughters under your guardianship, born of your wives unto whom you have gone in - but there is no sin on you if you have not gone in unto them,) As for the mother of the wife, she becomes prohibited for marriage for her son-in-law when the marriage is conducted, whether the son-in-law '''has sexual relations''' with her daughter or not. As for the wife's daughter, she becomes prohibited for her stepfather when he '''has sexual relations''' with her mother, after the marriage contract is ratified. If the man divorces the mother before '''having sexual relations''' with her, he is allowed to marry her daughter. <ref>[http://tafsir.com/default.asp?sid=4&tid=10749 Tafsir 'Ibn Kathir - Quran 4:23 (excerpt)]</ref> }}

Eminent scholars of Islam translate the verb 'dakhaltum' (forms of the verb dakhala) to mean 'sexual intercourse', because the literal meaning is to "enter", "insert into", "penetrate", or "pierce" a woman. It does not mean "enter a marriage" - it means to "enter" the woman.

==Bana Biha==

The Bukhari hadiths use another phrase to convey the fact that Muhammad had sexual intercourse with Aisha:

{{quote|{{Bukhari|||3896|darussalam}}| Narrated Hisham's father :
Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married 'Aisha when she was a girl of six years of age, and he '''consummated his marriage''' when she was nine years old.

''An Hisham An Abeehi Qala thuwaffiyath Khadijathu qabla makhrajannabiyyi sallallahu Alaihi Vasallama ilal Madeenathi bi thalatha sineenaa falabitha sanathaini ou qareeban min dhalika va nakaha Ayesha vahiya binthu sithi sineena thumma '''bana biha''' vahiya binthu this”I sineen.''}}

{{Quote|{{Bukhari|||5134|darussalam}}| Narrated 'Aisha that the Prophet married her when she was six years old and he '''consummated his marriage''' when she was nine years old. Hisham said: I have been informed that 'Aisha remained with the Prophet for nine years (i.e. till his death)."

''An Ayesha th AnnaNabiyya Sallallahu alaihi vasallama thazawwajaha vahiya binthu Sitha sineena, va '''bana biha''' vahiya binthu This”I sineen. Qala Hisham : Va unbiethu Annaha kanath Indahu This”I Sineen.''}}

The Arabic word ''"bana"'' means to ''"build"'' or ''"construct."'' However, if we add ''"biha"'' which means 'with her' or 'in her' (biha being a feminine verb in Arabic), then the meaning is entirely different. Literally, ''"bana biha"'' means ''"build with her"'' or "''build in her''" glossing the words literally. This is a phrase that is commonly used to denote intimate sexual relations.

In Arabic: 'Muhammad bana bi 'Aisha', the meaning is: 'Muhammad had intercourse with Aisha.' This is the only possibly Arabic understanding of the phrase. Therefore, again, it is apparent that Dr. Mushin Khan has used the euphemism "consummated the marriage" to denote the sexual act.

Other Bukhari ahadith that use the phrase ''"bana biha"'' to mean sexual intercourse (although not between Muhammad and Aisha) include: {{Bukhari|||3124|darussalam}} and {{Bukhari|||5157|darussalam}}.

{{Quote|{{Bukhari|||3124|darussalam}}|Narrated Abu Huraira: The Prophet said, "A prophet amongst the prophets carried out a holy military expedition, so he said to his followers, 'Anyone who has married a woman and wants to '''consummate the marriage''', and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or shecamels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the 'Asr prayer, he said to the sun, 'O sun! You are under Allah's Order and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious...}}

{{Quote|{{Bukhari|||5157|darussalam}}|Narrated Abu Huraira: The Prophet said, "A prophet among the prophets went for a military expedition and said to his people: "A man who has married a lady and wants to '''consummate his marriage''' with her and he has not done so yet, should not accompany me.' "}}

==The meaning of the Texts==

A reading of the relevant Bukhari ahadith make it clear that Muhammad had sexual intercourse with Aisha when she was nine years of age. The terms used are: ''"udkhilat"'' and ''"bana biha"'', which can only mean ''"sexual intercourse"'' in the context of the hadiths.

The lack of clarity from the Muslim apologists regarding this does not represent an honest interpretation of the text or use of language, and ultimately originates in their unwillingness enage with the fact that the sources say that their prophet had sexual intercourse with a nine year old child.
==See Also==
{{Hub4|Glossary of Islamic Terms|Islamic Terms}}

==References==
{{reflist}}

[[Category:Aisha]]
[[Category:Marriage]]
[[Category:Child Marriage]]
[[Category:Arabic]]
[[Category:Sex]]
[[Category:Women]]
[[Category:Fiqh (legal theory)]]
[[Category:Hadith]]

The Meaning of Consummate

2026-05-09T22:34:36Z

Asmith: updated language and language score

{{QualityScore|Lead=1|Structure=1|Content=2|Language=4|References=2}}
This article discusses the meaning of the word '''consummate''' as mentioned in [[sahih]] [[hadith]].
==Introduction==

Some [[apologists]] refuse to accept the existence of [[Qur'an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage|narrations given by Aisha]] in which she states that she was [[Marriage|married]] to Prophet [[Muhammad]] when she was six years old and that he consummated his marriage with her when she was nine [[Islamic Lunar Calendar|lunar years]] of age, even though these are recorded in Bukhari's sahih ahadith collection.

These apologists will usually resort to questioning the mainstream English translations <ref>[{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ USC's Compendium of Muslim texts - translated by Dr. Mushin Khan]</ref> such as that of Dr. Mushin Khan, without addressing the hadith in their original [[Arabic]]. Examination of the Arabic language used in the narrations concerning [[Aisha|Aisha's]] marriage to Muhammad show that Muhammad did in fact have [[Sex|sexual intercourse]] with Aisha when she was nine years old.

==Consummating the Marriage==

Although there are numerous narrations regarding the age of Aisha when she was married, the one that is most often a point of contention is the following:

{{quote |{{Bukhari|||5133|darussalam}} |حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، حَدَّثَنَا سُفْيَانُ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم تَزَوَّجَهَا وَهْىَ بِنْتُ سِتِّ سِنِينَ، وَأُدْخِلَتْ عَلَيْهِ وَهْىَ بِنْتُ تِسْعٍ، وَمَكَثَتْ عِنْدَهُ تِسْعًا‏.‏

Narrated 'Aisha : that the Prophet '''married''' her when she was six years old and he '''consummated his marriage''' when she was nine years old.

''Ḥaddathanā Muḥammad ibn Yūsuf, ḥaddathanā Sufyān, ʿan Hishām, ʿan abīhi, ʿan ʿĀʾishata — raḍiya Allāhu ʿanhā — anna al-nabiyya ﷺ tazawwajahā wa-hiya bintu sitt(i) sinīn, wa-udkhilat ʿalayhi wa-hiya bintu tisʿin, wa-makathat ʿindahu tisʿan.'' }}

In this narration, the word ''"udkhilat"'' was translated by Dr. Mushin Khan to mean ''"consummated his marriage."''

===Interpretations of "Consummate"===

An apologetic claim is that Muhammad engaged in ''"zawwaj'" with'' Aisha when she was six, and ''"nikah"'' with her when she was 9 years old. <ref>[http://www.islamic-awareness.org/Polemics/aishah.html Muslim Answers - 'The young age of Aishah' by Abd ar-Rahmân Robert Squires]</ref> They claim that ''"zawaj"'' means ''"betrothal"'' and ''"[[nikah]]"'' means ''"marriage."'' After stating this, they claim that Dr. Mushin Khan's translation is "poor" because he has (allegedly) added "consummation of" to the meaning of 'nikah', instead of simply rendering it as "marriage". Thereby, they claim that Dr. Khan has added a sexual connotation to the narration in question which was not intended.

Others accept Dr. Khan's translation, but argue as to the meaning of "consummate" as they too, disagree with the implied sexual connotation. The usual reasoning given for this interpretation of the hadith in question, is that 'consummation' could be interpreted as 'completion' of the marriage or wedding ceremony - as in completion of a business transaction. However this is not correct, as the word adkhala' does not simply mean 'consummate' in English, but it actually translates as the English phrase 'consummate the marriage' in this context.

Essentially what they are doing when they attack the meaning of 'consummate' is that they are addressing the English word but not the Arabic (dakhala). While 'consummate' can sometimes mean 'completion' (as in a business transaction), the Arabic word 'dakhala' carries no such meaning or connotation in this context.

Furthermore, a fluent English speaker will never take 'consummate the marriage' to mean 'complete the marriage' or 'enter the marriage', but will always understand it to mean 'sexual intercourse.' It is the only possible way to understand this euphemism. The meaning of the verb is dependent on the object in question. As the object in this case is marriage, the verb 'consummate' refers to sexual intercourse. This is because of the historical English (or more correctly Catholic) custom in which a marriage is considered to be consummated once the sexual act has taken place.

It used to be that a Catholic marriage could be annulled if the sexual act was not performed; ie. if the marriage was not 'consummated.' This has been the definition for centuries. From ancient times until quite recently, in many cultures including western Christian cultures, the linen from the wedding bed was displayed to the relatives of the couple after the wedding night in order to prove consummation. A bride was expected to be a virgin, and a blood-stained sheet left no doubt as to both the bride's honor and the finality of the marriage contract (through consummation); and there was now no question as to the legality of the marriage.

==Dakhala==

The Arabic text shows that the claims of Muslims as to their interpretation of the words 'zawaj' and 'nikah' are incorrect. Bukhari uses 'zawaj' and 'nikah' interchangeably as synonyms to mean marriage (as does {{Quran|33|37}}, {{Quran|44|54}} and {{Quran|52|20}}).

According to the narration in question, the relevant word used is not 'nikah', but 'udkhilat'.

"udkhilat" is a form of "dakhala" - which means to "enter". This is the most common Arabic meaning, although there are other definitions - none of which can be used in this case, given the context of this hadith.

Some apologists attempt to obfuscate the matter by invoking other figures of speech in Arabic (a tactic also used for [[The Meaning of Daraba|daraba]]) but these other figures of speech do not in any way change the main meaning of the verb:

{{quote||The full definition of دخل (dakhala) :
* insert, enter, thrust, admit, drive in, let in, show in, make or let enter
* turmoil, turbulence, topsy-turvy, abnormality, fuddle, tangle, riot, ruction, restiveness, chaos, fuss, disorder, clutter, confusion, commotion, defectiveness, disturbance, tumult, imperfection
* aberration, imperfection, defect, blemish, abnormality, flaw, fault, vice, shortcoming
* yield, revenue, proceeds, income, earnings, taking
* conscience, innermost feelings, inward thoughts, inner self, soul, design
* doubtfulness, doubt, mistrust, uncertainty, overconcern, peradventure, incertitude, suspicion, extreme solicitude, abnormal anxiety, anxiety
* tie-in, pertinence, concern, connection, connectedness, contact, conjunction, association, business, yoke, nexus, linkup, liaison, linkage, link, relevance, affair
* imperfection, vice, flaw, shortcoming, blemish, aberration, defect, fault, abnormality}}

===Dictionary entries on Dakhala===

An English definition for dakhala, which is commonly found on the Internet is as follows:

{{quote |Hans-Wehr Arabic-English Dictionary p273| to enter, to pierce, to penetrate, to consummate the marriage, cohabit, sleep with a woman.}}

Similar definitions are found in other dictionaries including those of classical Arabic.

Just as in the English language, "consummate the marriage" is a euphemism for sexual intercourse.

"Cohabit" does not merely mean that you live under the same roof, but that you are actually living together in a sexual relationship.

"Sleeping with a woman" does not merely mean that you share the same bed, but that you are engaging in a sexual relationship.

Applying the meaning of dakhala to the original narration in question, it is clear that the object - "marriage" - is absent in relation to the verb 'dakhala.' The object of this hadith is Aisha herself. This means that Muhammad 'dakhala'ed her - grammatically, he 'udkhilat 'alayha'. Therefore it is clear that the meaning is that he "entered" or "had sexual intercourse with" her.

Here are a couple of other translations of the word "dakhala":

{{quote | [http://www.studyquran.co.uk/LLhome.htm Lane's Lexicon] | -
he, or it, entered; or went, came, passed, or got in; to enter, go in, join one’s self in company, visit, intrude, meddle, have intercourse with, go into (one’s wife), intrigue, penetrate, deceit, corrupt. The primary signification is a thing that enters into another thing and is not of it. <ref>[http://www.studyquran.co.uk/LLhome.htm Lane's Lexicon - E.W. Lane, volume three, pp. 858-861]</ref>}}

{{quote | The Dictionary of the Holy Quran |
He had an unsoundness in his intellect, or in his body, or in his grounds of pretension to respect; his affair, or case, or state, was, or became, intrinsically bad or corrupt or unsound. Income, or revenue, or profit that comes in, or accrues, to a man from his immovable property, such as land and houses and palm trees, and from merchandise. A disease; a fault, defect, or blemish, and particularly in one’s grounds of pretension to respect. Tangled, or luxuriant, or abundant and dense, trees. <ref>The Dictionary of the Holy Quran - 1st edition, Abdul Mannan Omar, pp. 174-175</ref> }}

It is clear that the only meaning of dakhala applicable to the context of the hadith is 'sexual intercourse.'

==Dakhala in the Qur'an==

Here is the complete list of the [[Qur'an|Qur'anic]] verses containing the word "dakhala":

*dakhala - {{Quran|3|37}}, {{Quran|3|97}}, {{Quran|4|23}}, {{Quran|4|23}}, {{Quran|5|23}}, {{Quran|5|61}}, {{Quran|7|38}}, {{Quran|12|36}}, {{Quran|12|58}}, {{Quran|12|68}}, {{Quran|12|69}}, {{Quran|12|88}}, {{Quran|12|99}}, {{Quran|15|52}}, {{Quran|17|7}}, {{Quran|18|35}}, {{Quran|18|39}}, {{Quran|24|61}}, {{Quran|27|34}}, {{Quran|28|15}}, {{Quran|38|22}}, {{Quran|51|25}}, {{Quran|71|28}}
*yadkhulu - {{Quran|2|111}}, {{Quran|2|114}}, {{Quran|2|214}}, {{Quran|3|142}}, {{Quran|4|124}}, {{Quran|5|22}}, {{Quran|5|24}}, {{Quran|7|40}}, {{Quran|7|46}}, {{Quran|12|67}}, {{Quran|13|23}}, {{Quran|16|31}}, {{Quran|17|7}}, {{Quran|19|60}}, {{Quran|24|27}}, {{Quran|24|28}}, {{Quran|24|29}}, {{Quran|33|53}}, {{Quran|35|33}}, {{Quran|40|40}}, {{Quran|40|60}}, {{Quran|48|27}}, {{Quran|49|14}}, {{Quran|68|24}}, {{Quran|110|2}}
*udkhul - {{Quran|2|58}}, {{Quran|2|208}}, {{Quran|4|154}}, {{Quran|5|21}}, {{Quran|5|23}}, {{Quran|7|38}}, {{Quran|7|49}}, {{Quran|7|161}}, {{Quran|12|67}}, {{Quran|12|99}}, {{Quran|15|46}}, {{Quran|16|29}}, {{Quran|16|32}}, {{Quran|27|18}}, {{Quran|27|44}}, {{Quran|33|53}}, {{Quran|36|26}}, {{Quran|39|72}}, {{Quran|39|73}}, {{Quran|40|76}}, {{Quran|43|70}}, {{Quran|50|34}}, {{Quran|66|10}}, {{Quran|89|29}}, {{Quran|89|30}}
*dukhila - {{Quran|33|14}}.
*dakhil - {{Quran|5|22}}, {{Quran|66|10}}
*dakhal - {{Quran|16|92}}, {{Quran|16|94}}.
*muddakhal - {{Quran|9|57}}
*mudkhal - {{Quran|4|31}}, {{Quran|17|80}}, {{Quran|22|59}}.
*adkhala - {{Quran|5|65}}, {{Quran|21|75}}, {{Quran|21|86}}.
*yudkhilu - {{Quran|3|192}}, {{Quran|3|195}}, {{Quran|4|13}}, {{Quran|4|14}}, {{Quran|4|31}}, {{Quran|4|57}}, {{Quran|4|122}}, {{Quran|4|175}}, {{Quran|5|12}}, {{Quran|5|84}}, {{Quran|9|99}}, {{Quran|22|14}}, {{Quran|22|23}}, {{Quran|22|59}}, {{Quran|29|9}}, {{Quran|42|8}}, {{Quran|45|30}}, {{Quran|47|6}}, {{Quran|47|12}}, {{Quran|48|5}}, {{Quran|48|17}}, {{Quran|48|25}}, {{Quran|58|22}}, {{Quran|61|12}}, {{Quran|64|9}}, {{Quran|65|11}}, {{Quran|66|8}}, {{Quran|76|31}}.
*adkhil - {{Quran|7|151}}, {{Quran|17|80}}, {{Quran|27|12}}, {{Quran|27|19}}, {{Quran|40|8}}, {{Quran|40|46}}.
*udkhila - {{Quran|3|185}}, {{Quran|14|23}}, {{Quran|71|25}}.
*yudkhalu - {{Quran|70|38}}

In all ayats except {{Quran|16|92}} and {{Quran|16|94}} (as dakhal means 'deception'), the meaning is "to enter" or to "gain admittance" or "be granted admission" to some location such as a house, gate, fire, paradise, hell, someone's presence etc.

In the Qur'an, dakhala is never used to mean 'participation'; like the English phrases "enter a transaction" or "enter a marriage" or a "completion" of any activity.

===Qur'an 4:23===

There is only ''one'' instance (and that is twice in {{Quran|4|23}}) where the verb 'dakhala' is used in relation to marriage or women - and it is clear that the meaning is sexual intercourse. Here is a selection of translations that translate 'dakhaltum' to mean 'sexual intercourse':

{{quote |[http://www.quran4theworld.com/translations/Majid/4.htm Quran 4:23 - Daryabadi]|
''Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee '''dakhaltum''' bihinna fa-in lam takoonoo '''dakhaltum''' bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman''

'''Daryabadi:''' Forbidden unto you are your mothers and your daughters and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters. and your foster mothers and your foster sisters, and the mothers of your wives and your step-daughters, that are your wards, born of your wives unto '''whom ye have gone in''', but if ye have not '''gone in unto them''', no sin shall be on you, and the wives of your sons that are from your own loins, and, also that ye should have two sisters together, except that which hath already passed; verily Allah is ever Forgiving, Merciful. }}

{{quote|{{Quran|4|23}}|
'''Qaribullah:''' Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives '''with whom you have lain''', but if you have never '''lain with them''' it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. <ref name="ia-423">{{quran-ia|4|23}}</ref>}}

{{quote|{{Quran|4|23}}|
'''Darwish:''' Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives '''with whom you have lain''', but if you have never '''lain with them''' it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. <ref>[http://www.allah.com/cgi-bin/mt.cgi?lang=en&cfile=TheKoran#C5 Quran 4:23 - Darwish]</ref> }}

{{quote|{{Quran|4|23}}|
'''Sarwar:''' You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have '''had carnal relations'''. It would not be a sin to marry her if you did not '''have carnal relations''' with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful. <ref name="ia-423"/> }}

{{Quote|{{Quran|4|23}}|
'''Ahmed Ali:''' Unlawful are your mothers and daughters and your sisters to you, and the sisters of your fathers and your mothers, and the daughters of your brothers and sisters, and foster mothers, foster sisters, and the mothers of your wives, and the daughters of the wives you have '''slept with''' who are under your charge; but in case you have not '''slept with them''' there is no offence (if you marry their daughters); and the wives of your own begotten sons; and marrying two sisters is unlawful. What happened in the past (is now past): God is forgiving and kind. <ref>[http://arthursclassicnovels.com/arthurs/koran/koran-ahmed-ali10.html Quran 4:34 - Ahmed Ali]</ref> }}

{{Quote|{{Quran|4|23}}|
'''Maududi:''' Forbidden to you are your mothers, your daughters, your sisters, your father's sisters and your mother's sisters, your brother's daughters and your sister's daughters, your milk-mothers, your milk-sisters, the mothers of your wives, and the stepdaughters - who are your foster-children, born of your wives with whom you have '''consummated the marriage'''; but if you have not '''consummated the marriage''' with them, there will be no blame upon you (if you marry their daughters). <ref>[http://www.islamicstudies.info/tafheem.php?sura=4&verse=23&to=25 Tafheem ul Quran - Syed Abul Ala Maududi - Quran 4:23]</ref> }}

{{quote|{{Quran|4|23}} |
'''Shakir:''' Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have '''gone in''', but if you have not '''gone in''' to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. <ref name="ia-423"/> }}

{{quote|{{Quran|4|23}}|
'''Hilali/Khan:''' Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives mothers, your step daughters under your guardianship, born of your wives to whom you have '''gone in''' - but there is no sin on you if you have not '''gone in''' them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is OftForgiving, Most Merciful. <ref name="ia-423"/> }}

{{quote ||
''' Ibn Kathir:''' [وَأُمَّهَـتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللَّـتِى فِى حُجُورِكُمْ مِّن نِّسَآئِكُمُ اللَّـتِى دَخَلْتُمْ بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُمْ بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ]

(Your wives' mothers, your stepdaughters under your guardianship, born of your wives unto whom you have gone in - but there is no sin on you if you have not gone in unto them,) As for the mother of the wife, she becomes prohibited for marriage for her son-in-law when the marriage is conducted, whether the son-in-law '''has sexual relations''' with her daughter or not. As for the wife's daughter, she becomes prohibited for her stepfather when he '''has sexual relations''' with her mother, after the marriage contract is ratified. If the man divorces the mother before '''having sexual relations''' with her, he is allowed to marry her daughter. <ref>[http://tafsir.com/default.asp?sid=4&tid=10749 Tafsir 'Ibn Kathir - Quran 4:23 (excerpt)]</ref> }}

Eminent scholars of Islam translate the verb 'dakhaltum' (forms of the verb dakhala) to mean 'sexual intercourse', because the literal meaning is to "enter", "insert into", "penetrate", or "pierce" a woman. It does not mean "enter a marriage" - it means to "enter" the woman.

==Bana Biha==

The Bukhari hadiths use another phrase to convey the fact that Muhammad had sexual intercourse with Aisha:

{{quote|{{Bukhari|||3896|darussalam}}| Narrated Hisham's father :
Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married 'Aisha when she was a girl of six years of age, and he '''consummated his marriage''' when she was nine years old.

''An Hisham An Abeehi Qala thuwaffiyath Khadijathu qabla makhrajannabiyyi sallallahu Alaihi Vasallama ilal Madeenathi bi thalatha sineenaa falabitha sanathaini ou qareeban min dhalika va nakaha Ayesha vahiya binthu sithi sineena thumma '''bana biha''' vahiya binthu this”I sineen.''}}

{{Quote|{{Bukhari|||5134|darussalam}}| Narrated 'Aisha that the Prophet married her when she was six years old and he '''consummated his marriage''' when she was nine years old. Hisham said: I have been informed that 'Aisha remained with the Prophet for nine years (i.e. till his death)."

''An Ayesha th AnnaNabiyya Sallallahu alaihi vasallama thazawwajaha vahiya binthu Sitha sineena, va '''bana biha''' vahiya binthu This”I sineen. Qala Hisham : Va unbiethu Annaha kanath Indahu This”I Sineen.''}}

The Arabic word ''"bana"'' means to ''"build"'' or ''"construct."'' However, if we add ''"biha"'' which means 'with her' or 'in her' (biha being a feminine verb in Arabic), then the meaning is entirely different. Literally, ''"bana biha"'' means ''"build with her"'' or "''build in her''" glossing the words literally. This is a phrase that is commonly used to denote intimate sexual relations.

In Arabic: 'Muhammad bana bi 'Aisha', the meaning is: 'Muhammad had intercourse with Aisha.' This is the only possibly Arabic understanding of the phrase. Therefore, again, it is apparent that Dr. Mushin Khan has used the euphemism "consummated the marriage" to denote the sexual act.

Other Bukhari ahadith that use the phrase ''"bana biha"'' to mean sexual intercourse (although not between Muhammad and Aisha) include: {{Bukhari|||3124|darussalam}} and {{Bukhari|||5157|darussalam}}.

{{Quote|{{Bukhari|||3124|darussalam}}|Narrated Abu Huraira: The Prophet said, "A prophet amongst the prophets carried out a holy military expedition, so he said to his followers, 'Anyone who has married a woman and wants to '''consummate the marriage''', and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or shecamels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the 'Asr prayer, he said to the sun, 'O sun! You are under Allah's Order and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious...}}

{{Quote|{{Bukhari|||5157|darussalam}}|Narrated Abu Huraira: The Prophet said, "A prophet among the prophets went for a military expedition and said to his people: "A man who has married a lady and wants to '''consummate his marriage''' with her and he has not done so yet, should not accompany me.' "}}

==The meaning of the Texts==

A reading of the relevant Bukhari ahadith make it clear that Muhammad had sexual intercourse with Aisha when she was nine years of age. The terms used are: ''"udkhilat"'' and ''"bana biha"'', which can only mean ''"sexual intercourse"'' in the context of the hadiths.

The lack of clarity from the Muslim apologists regarding this does not represent an honest interpretation of the text or use of language, and ultimately originates in their unwillingness enage with the fact that the sources say that their prophet had sexual intercourse with a nine year old child.
==See Also==
{{Hub4|Glossary of Islamic Terms|Islamic Terms}}

==References==
{{reflist}}

[[Category:Aisha]]
[[Category:Marriage]]
[[Category:Child Marriage]]
[[Category:Arabic]]
[[Category:Sex]]
[[Category:Women]]
[[Category:Fiqh (legal theory)]]
[[Category:Hadith]]

Uswa Hasana

2026-05-09T22:02:55Z

Asmith: fixing language and updating score

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In the mainstream theology of Sunni [[Islam]], the Prophet Muhammad is known as '''al-Insān al-Kāmil''' (the perfect human) and '''uswa hasana''' (an excellent model of conduct). This is taken to mean that his conduct in all things, from how he prayed, how he conducted himself in business and in war, his sexual relations with his wives, slaves and concubines, and even how he cleaned himself after defecation and urination is an exemplar and model for all humans to follow at all times, regardless of historical circumstance and independent of culture. Salafis tend to apply the concept in the most literal way, though they are often criticised by other Muslims, while Islamic Modernists and Quranists tend to take the most adaptable approach. While stories in which Muhammad shows qualities such as piety, patience and kindness to children may be emphasised, other aspects of his conduct reported in the tradition can be controversial.

==Relevant Quotations==
===Quran===
{{quote|{{qtt|33|21}}|
'''Original:''' لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرً

'''Translation:''' (It) had been for you in God's messenger a good example/model to who was hoping/expecting God, and the Day the Last/Resurrection Day, and remembered/mentioned God much. }}
{{quote|{{qtt|60|4}}|

'''Original:'''
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ رَّبَّنَا لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ رَّبَّنَا

'''Translation:''' A good example/model (to follow) had been for you in Abraham and those with him, when they said to their nation: "We are innocent/separating from you, and from what you worship from other than God, we disbelieved with you, and the animosity and the intense hatred appeared between us and between you (for) ever (E), until you believe with (in) God alone." Except Abraham's word/statement to his father: "I will ask for forgiveness for you, and I do not own/possess for you from God from a thing, our Lord, on You we relied depended (on) , and to You we returned/repented , and to You (is) the end/destination." }}
{{quote|{{qtt|60|6}}|

'''Original:''' لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيد

'''Translation:''' A good example/model (to follow) had been for you in them, to who was hoping/expecting God, and the Day the Last/Resurrection Day; and who turns away, so then God, He is the rich, the praiseworthy/commendable.}}

See related: [[Qur'an, Hadith and Scholars:Islamic Theology#Hadith_and_Sunnah|Islamic Theology/Hadith and Sunnah]]

===Lane's Lexicon===
{{quote|[http://www.studyquran.co.uk/1_ALIF.htm Lane's Lexicon - Alif Siin Waw]|
'''Alif-Siin-Waw''': to imitate any one. uswah - model, imitation, relief, consolation, pattern, example worthy of imitation.

uswah n.f. {{Quran|33|21}}, {{Quran|60|4}}, {{Quran|60|6}}}}

==Historical Moral Relativism vs Uswa Hasana==

Modern historians tend to approach the study of particular historical periods, governments and personages from a perspective of historical and cultural relativism. So when in the course of study it comes to light that for instance Julius Caesar sold the women and children of the Gauls he defeated into slavery and paraded his enemy, the Gaulish king/warlord Vercingetorix, like an animal through Rome before executing him (likely by strangulation), although not necessarily endorsing these actions historians will tend to offer context such as explaining that such actions were not at all unusual for other people at the time. On the other hand, when a leader such as Adolf Hitler ordered his soldiers and security forces entering the Soviet Union to specifically ignore international treaties on the treatment of prisoners of war in order to brutalize and murder as many "sub-humans" as possible or to set up industrial killing camps with the objective of physically annihilating entire ethnic groups, an idea new to the entire history of mankind, historians tend to pass judgement on these actions as being worse for breaking the contemporary norms of the times these leaders lived in, exceeding even their contemporaries' expectations of human cruelty and viciousness.

When historians turn to the historical narratives of Muhammad offered in the sira, tafsir and hadith traditions, many actions such as Muhammad massacring and enslaving the [[Banu Qurayza]], taking [[Safiyah]] as a slave-wife after executing her husband, or ordering the execution of Meccan poets who had written verses against him once he conquered Mecca are contextualized by noting that these actions were in keeping with the mores and expectations of warfare and statecraft in the Late Antique/early medieval Middle East. This is more often than not perfectly true--contemporary Arabs potentates, the Romans in Byzantium and the Sassanid Persians had no concept of "human rights", "freedom of speech", or "freedom of religion" inter alia and routinely committed what would today be called crimes against humanity against minority religious groups such as the Manicheans, flaying the flesh from their bones and crucifying them, killing prisoners of war when ransom was not received, and both empires were heavily dependent on slave labor, including the practice of creating eunuchs through forced castration.

It must, however, be noted that the Islamic concept of "Uswa Hasana" stands in direct contradiction to this modern historical methodology. When Muhammad married Aisha at 6 and consummated the marriage when she was 9, this was not simply the action of a man living in a pre-modern culture where women married and bore children very young to assist in their survival; as the perfect man and excellent model of conduct, the story of his marriage has hampered efforts to eradicate child marriage in some countries around the world in the modern age. When Muhammad reportedly ordered the ancient pagan statues of Mecca smashed and all pagans across the Arabian peninsula given the choice of Islam or the sword, this inspired centuries of iconoclasm and oppression as well as more recent extremism including [[Islamic Law#Music and Art|the ancient Buddha statues of Afghanistan which were dynamited]] by the Taliban.

Muhammad repeatedly told his followers to follow his [[Sunnah]] (example) and in the [[Qur'an]] we see that [[Allah]] even asserts his morality as being “sublime” ({{Quran|68|4}}), therefore according to the doctrine of Uswa Hasana Muhammad cannot be seen as simply a product of his time. To orthodox Muslim eyes, admitting to a cultural relativism vis-a-vis the prophet appears as blasphemy. Amongst other effects it would essentially invalidate the majority of Islamic [[fiqh]] which very often takes as its starting point the actions and attitudes of the prophet regarding a given question. From a traditional orthodox Islamic perspective, this is simply unthinkable. The Qur'an itself though delivered by the prophet was created by god and is beyond the constraints of time, just as likewise the actions of the prophet were in every way divinely ordained and sanctioned. It is not simply 'inspired' but the very words of Allah, uttered through the lips of his final messenger who pleased his lord in every way. Hence, Muhammad's actions are (and always will be) morally acceptable to orthodox Muslims who hold this doctrine.
==The Implications of Uswa Hasana for Muslims in the Modern World==

Orthodox traditionalist Sunni Muslims today are encouraged by the ulema to emulate Muhammad and his 7th century actions (as remembered by scholars writing in the 8th, 9th, 10th, 11th, 12th and 13th centuries, when Islamic doctrine and supremacy was unquestioned and unchallenged in its own lands) as closely as they can, as a form of devotion to Allah. Due to this, the actions and ideas endorsed by orthodox Islamic scholars often stand in stark contrast to modern ideas of human rights, women's rights, minority rights, freedom of expression, and freedom of religion inter alia. Some examples include:

Muhammad and child marriage:
{{Quote|{{Muslim||1422b|reference}}|A'isha (Allah be pleased with her) reported: Allah's Apostle (Mohammad) married me when I was six years old, and I was admitted to his house when I was nine years old.}}
Many Muslim clerics in modern times for this reason have opposed (though some have supported) the raising of the age of marriage in most Muslim countries to 16 or 18 for girls.<ref>Büchler, A. and Schlatter, C. (2013) [https://www.zora.uzh.ch/id/eprint/78204/ Marriage age in islamic and contemporary muslim family laws. A comparative survey] Journal of Islamic and Middle Eastern Law (EJIMEL), 1(2):37-74.</ref>

Muhammad and the murder of hundreds of prisoners of war:

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=464}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol. 2|page=240-241}}
|ثُمَّ بَعَثَ إلَيْهِمْ، فَضَرَبَ أَعْنَاقَهُمْ فِي تِلْكَ الْخَنَادِقِ، يُخْرَجُ بِهِمْ إلَيْهِ أَرْسَالًا، وَفِيهِمْ عَدُوُّ اللَّهِ حُيَيُّ بْنُ أَخْطَبَ، وَكَعْبُ بْنُ أَسَدٍ، رَأْسُ الْقَوْمِ، وهم ستّ مائَة أَو سبع مائَة، وَالْمُكْثِرُ لَهُمْ يَقُولُ: كَانُوا بَين الثمان مائَة وَالتسع مائَة.

Then he (Muhammad) sent for them and struck off their heads in trenches as they were brought to him in batches. Among them was the enemy of Allah Huyyay bin Akhtab and Ka'b bin Asad their chief. There were 600 or 700 in all, though some put the figure as high as 800 or 900.}}

All countries of the world have signed the 1949 Geneva convention, which limits mistreatment of prisoners. Nevertheless, Islamic extremist groups have used such actions of the prophet as a pretext for murdering captured enemy soldiers, civilians, and minorities, even creating a genre of prisoner execution videos.

Muhammad and slavery:
{{Quote|Zad al Ma'ad by Ibn Qayyim pp. 114-16, [https://archive.org/details/ProvisionsOfTheAfterlife/page/30/mode/1 Translation Ismail Abdus Salaam pp. 30-31]|Aboo 'Ubayda has said: his female slaves were four: Maariya who conceived Ibraaheem, Rayhaana, Jameela, and a slave whome he received from Zaynab Bint Jahsh.
Salma, Umm Raafi', Mayboona, Khadira, Radwa, Razeena, Umm Dameera, and Maymoona Bint Abee 'Usayyib were also his slaves.}}

{{Quote|Zad al Ma'ad by Ibn Qayyim pp. 114-16, [https://archive.org/details/ProvisionsOfTheAfterlife/page/30/mode/1 Translation Ismail Abdus Salaam pp. 30-31]|Zayd Bin Haaritha was his male slave whom he emancipated and married to Umm Ayman who gave birth to Usaama. Aslam, Aboo Raafi', Thawbaan, Saleem, Saalih, Rabaah, Yasaar, Mud'im, and Karkara were his slaves, and Mud'im and Karkara were slain at Khaybar, and Allaah knows best.
Anjasha and Mihraan whom the messenger of Allaah (may Allaah send salutations upon him) named Safeena were his slaves, and the messenger of Allaah (may Allaah send salutations upon him) emancipated him according to Aboo Haatim.
Aboo Mashrah, Aflah, 'Ubayd, Keesaan, Dhakwaan, Mihraan, Mirwaan, Hunayn, Sandar, Fudaala, Maaboor, Waaqid, Aboo Waaqid, Qassaam, Aboo 'Usayyib and Muwayhiba were also his slaves.}}
There is a general Islamic consensus that slavery is no longer permitted in the modern context (though some disagree). This "context" only started when Western powers, especially the British, forced the widespread abolition of slavery in the 19th and 20th centuries. A striking counterexample, though, ocurred when ISIS captured the "pagan" Yazidis of Sinjar. Muhammad's conduct was used as a pretext for taking young male Yazidis and females Yazidis as slaves, including sex slaves.

Muhammad and homosexuality:
{{quote | {{Al Tirmidhi|2|3|15|1457}}|It was narrated by Jaabir (may Allah be pleased with him): "The Prophet (peace and blessings of Allah be upon him) said: There is nothing I fear for my ummah more than the deed of the people of Loot."}}
To this day, homosexuality remains illegal in most Muslim countries; homosexual marriage equality is not even a discussed issue in the popular discourse of most Muslim countries, and some Muslim governments and extremist groups make a point of executing people (mostly men) who engage in homosexual relationships.

Muhammad and domestic violence against women:

{{Quote|{{Muslim||974b|reference}}| Aisha: I said, Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain.}}

To this day, Islamic religious scholars by and large continue to endorse the beating of disobedient wives by their husbands (with limitations, though likely ineffectual), and this is not seen as a crime in the laws of most Muslim countries.

In contemporary discourse modern Muslims who wish to live and practice their faith in accordance with modern norms of behavior often condemn such actions as barbaric, and often seek to invoke Muhammad's cultural context to explain them. The doctrine of Uswa Hasana, however, makes this argument exceedingly difficult, especially when the argument is between Muslims who wish to follow modern mores and traditionalist Muslims who wish to hew to the classical understanding of the canonical Islamic sources. To take one example, Muhammad himself is claimed to have said: “A man should not be asked why he beats his wife.”<ref>{{Ibn Majah||3|9|1986}} (graded Hasan, "good", by Dar-us-Salam, though da'if "weak" by al-Albani). [https://web.archive.org/web/20250306231801/https://sunnah.com/ibnmajah:1986 Grading information on sunnah.com (archive)] before it was removed. Similarly, "A man will not be asked as to why he beat his wife." {{Abu Dawud||2147|darussalam}}, though this is graded da'if, "weak" authenticity by al-Albani.</ref>

==Challenges to Uswa Hasana from Within the Islamic Tradition==

An often mentioned counterpoint to Uswa Hasana is that the prophet himself appears to be rebuked in surah 80 and told to repent, thus proving that Muhammad was not perfect. Muhammad is rebuked in the Qur'an for turning away from a blind man, but this has not traditionally been taken as proof against the doctrine of Uswa Hasana. In Islam, prophets are ''ma'asoom'' معصوم (infallible/sinless/innocent). They may err (''Zallat'' زلات "slips"), but this is not the same as committing a sin. Sin in Islam has traditionally been seen as doing something against Allah's prescribed teachings. Muhammad did not sin because the incident involving the blind man occurred prior to Allah admonishing him. An act thus only becomes a sin after Allah ordains it as such. For example, Muhammad and the early Muslims drank [[alcohol]], but this allowance was abrogated by a later Qur'anic revelation, and the scholars have not traditionally held that Muhammad committed a sin here.
==See Also==

*[[Qur'an, Hadith and Scholars:Islamic Theology#Hadith_and_Sunnah|Islamic Theology/ Hadith and Sunnah]]
*[[Qur'an, Hadith and Scholars:Muhammad|Muhammad's Sunnah]]

==External Links==

*[{{Reference archive|1=http://www.britannica.com/EBchecked/topic/396226/Muhammad/251801/The-ethical-and-spiritual-character-of-Muhammad|2=2012-12-07}} Muhammad's character, Islamic law and theology] ''- Encyclopædia Britannica Online''

'''Islamic sites'''

*[{{Reference archive|1=http://www.iqra.net/verses-muhammad/|2=2012-02-07}} Some Selected Verses From The Holy Qur'an On OUR BELOVED PROPHET MUHAMMAD]
*[{{Reference archive|1=http://web.archive.org/web/20090122054220/http://islamia.com/the_last_prophet.htm|2=2011-07-29}} The Last Prophet - Muhammad: Seal of the Prophets]

'''Videos'''

*[http://www.youtube.com/watch?v=jlcgbhvGRWE&feature=player_embedded Sami Zaatari vs. David Wood: Is Muhammad a Good Role Model for Society?]

==References==
{{reflist}}

[[Category:Muhammad]]
[[Category:Shariah (Islamic Law)]]
[[Category:Hadith]]
[[Category:Sacred history]]
[[Category:Society and human nature]]
[[Category:Sirah]]
[[Category:Fiqh (legal theory)]]
[[ar:الأسوة_الحسنة]]

Ummah

2026-05-09T21:54:15Z

Asmith: updated langauge score

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'''Ummah''' (أمة‎) is an [[Arabic]] word meaning "community" or "nation".<ref>"[http://dictionary.reference.com/browse/ummah ummah]." Dictionary.com Unabridged. Random House, Inc. 15 Aug. 2011.</ref> In [[Islam]], the word is used to refer to the collective worldwide body of Muslim believers,<ref>"[http://dictionary.reference.com/browse/ummah ummah]." Collins English Dictionary - Complete & Unabridged 10th Edition. HarperCollins Publishers. 15 Aug. 2011.</ref> including both the Muslim population of [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al-Islam]] and the Muslim population of [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al-Harb]], the latter of whom live in lands with non-Islamic governments. The leader of the ummah is known as the [[caliph]], "Amir Al-Mu'minin" or "Commander of the Believers", although no widely-accepted figure has held this position since the fall of the Ottoman caliphate after the end of the World War I.

==References==
{{reflist}}
{{stub}}

[[Category:Stubs]]
[[Category:Society and human nature]]
[[Category:Caliphate]]
[[Category:Sacred history]]
[[Category:Islamic History]]

Tawaatur

2026-05-09T21:44:06Z

Asmith: fixing language

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Tawaatur (تواتر) is a concept that seeks to classify hadith traditions into more or less reliable categories based on the multiplicity of attestation traditions standing behind them. Tawaatur means "succession" and in the "science" of hadiths (so called due to its Arabic designation, علم الحديث, "'ilm al-hadith", where "<nowiki>''</nowiki>ilm" meaning "knowledge" is also used in Arabic to mean "science" (compare Latin "scienta", "knowledge", source of the English word "science")) it means that there are many isnaads (chains of narrators of an oral tradition). When a hadith has many chains, the hadith is then called "mutawaatir" (متواتر). The mutawaatir hadiths are distinguished from hadiths that are called ahaad (آحاد) which have a "small" number of chains (although ahad literally means "singular" <ref>https://www.almaany.com/en/dict/ar-en/%d8%a2%d8%ad%d8%a7%d8%af</ref>).

==The number of chains==
The number of chains that a hadith needs to be mutawaatir is defined by scholars. However scholars do not agree as to what the number of chains is:
{{Quote|[https://www.islamic-awareness.org/hadith/ulum/asb3.html An Introduction To The Science Of Hadith]|
There is no precise definition for a "large number of reporters"; although the numbers '''four, five, seven, ten, twelve, forty and seventy, among others, have all been variously suggested''' as a minimum, the exact number is irrelevant (some reporters, e.g. Imams of Hadith, carry more weight anyway than others who are their contemporaries): the important condition is that the possibility of coincidence or "organised falsehood" be obviously negligible.
}}
The hadith is mutawaatir when there is "no possibility" that so many people could agree on a lie. This is the traditional view, though forensic investigators or modern scholars of oral traditions would not use such a criterion. Some scholars might think that 4 chains are enough, other might think that 70 chains are needed. There is not a universal acceptance of what is and is not mutawaatir.

==Methodological Criticisms==

Modern standards of forensics and oral tradition scholarship would not find this criterion ipso facto convincing. Some possible criticisms:

*There were thousands of Muslim transmitters available when the hadiths were written; even giving the the most generous assumptions of Muslim honesty, it wouldn't be hard to find 4, 5 or 70+ loose transmitters, liars, or persons willing to affirm a tradition they don't know to be true. Islamic scholars respond by pointing out that hadith scholars did more than just collect isnads, as they also analyzed the reliability of the transmitters. Consequently, it may well be the case that there are descriptions of the prophet that have been correctly transmitted - critical scholars admit that while the general bar of evidence for most hadiths considered authentic cannot be a source of certainty, there may still be some narrations that are reliable. As far as certainty is concerned - that is, ''knowing for a fact that a report is not fabricated or incorrect'' - this degree of certainty remains generally unattainable where empirical evidence is lacking.
*Most sahih hadiths are not mutawaatir, but they are accepted as inherent by Sunni jurisprudents anyway (because all people in the chain supposedly always told the truth), which calls the entire framework into question.

==False chains==
When a hadith is mutawaatir it has to be accepted according to Islamic scholars, as fabrication and mistaken transmission are deemed impossible:
{{Quote|[https://islamqa.info/en/answers/34651/mutawaatir-hadeeth Mutawaatir hadeeth]|
With regard to the ruling on mutawaatir reports: a mutawaatir report must be accepted, because it is definitive and certain, even if there is no other corroborating evidence. And there is no need to examine the biographies of its narrators. This is a matter concerning which no wise man will have any doubts.
}}

The following are some critiques that have been made regarding the possibility of this kind of certainty::

*If a person who writes the hadiths makes up his own hadith, he can include "many" (4, 5... or 70) made up chains and it will be called "mutawaatir"
**This shows that a hadith can be mutawaatir even though it has 0 authentic chains, not even partially authentic
*If "many" (4, 5... or 70) people who narrate the oral traditions to the person who writes the hadiths make up false chains, the hadith will be called "mutawaatir"
*If "many" (4, 5... or 70) people who, narrated to the people who narrated to the person who recorded the hadiths, made up false chains, the hadith will be called "mutawaatir"
*If "many" (4, 5... or 70) people heard an authentic report from Muhammad, but weren't sure what exactly he said and consulted each other and the most confident of them "assured" the hadith recorder that his version is correct (although it wasn't) and then they narrated it to the people etc then it will be called "mutawaatir"
*If 70 honest people heard from other honest people who heard from other honest people etc an authentic report from Muhammad and then they narrated it to the person who wrote the hadiths down, but they knew only the names of the people who told them and didn't know the names of the people who told to the people who told them, then the hadith is unreliable.

==Tawatur in transmission of the Quran==
The concept of Tawaatur is often invoked to substantiate the reliable transmission of the Quran. The point of tawaatur is that many people say the same thing, therefore it must be true; yet in the case of the Quran, this criterion is not met. There are many versions (qira'aat) of the Arabic Quran accepted by traditional scholars as being authentic. We have 10 "reciters" (in Arabic ''qurra'', plural of ''qari''):

*Ibn Kathir al-Makki
*Abu 'Amr Ibn al-'Ala'
*Aasim ibn Abi al-Najud - a famous rawi Hafs transmitted from him
*Hamzah az-Zaiyyat
*Al-Kisa'i
*Ya'qub al-Yamani
*Khalaf
*Ibn Amir ad-Dimashqi
*Abu Ja'far
*Nafi‘ al-Madani - a famous rawi Warsh transmitted from him

And for every qari, there are two rawi's which also often differ, even though they had the same teacher. The most popular version of the Arabic Quran today is the version of Hafs, who was one of the students of Aasim. Since other versions of the Quran differ from Hafs' version, the most popular version of the Quran is ahad. And even if all 10 qaris had exactly the same text of the Quran, according to some scholars mutawaatir requires 70 chains, so 60 chains would be missing.

On top of this, modern scholarship has uncovered variants such as the Sana'a palimpset which preserve readings not found in any of the qira'aat, further making it impossible to make the claim of being mutawattir of the text of the Quran.

*The claim that the Hafs version is mutawaatir does not stand to scrutiny, despite the current widespread usage in Muslim devotion and liturgy. It's reasonable to assume that many other Muslims were memorizing the Quran through the ages, but their is no evidence they were all using the Hafs version and much evidence to the contrary.

==References==
<references />
[[Category:Fiqh (legal theory)]]
[[Category:Hadith]]
[[Category:Qur'an]]
[[Category:Qur'anic textual history]]

Virgin Conception of Jesus in the Qur'an

2026-05-09T21:14:26Z

Asmith: updated language score

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[[File:Angel Gabriel with the Virgin Mary.jpg|220px|right|thumb|Angel Gabriel with the Virgin Mary, as depicted in the Cestello Annunciation, by Sandro Botticelli, 1489-90 AD. According to tafsir text, the Qur'an mentions in two separate places that Allah sent Angel Gabriel to blow into Mary's vagina.]]
[[Qur'an|Qur'anic]] verses 21:91 and 66:12 suggest that [[Allah]] breathed into [[Mary|Maryam]]'s vagina in order to conceive [[Jesus|Isa]]. The [[tafsir]]s claim that Allah did this by sending the angel [[Gabriel|Jibreel]] to complete this task. The word "Farj" فرج is used in these verses to indicate where Allah/Jibreel blew, and Farj means "vagina." The verse uses فرجها "Farjaha" which means "her vagina."

==Literal Meaning==

===Lane's Lexicon===
{{quote| 1=[http://www.studyquran.co.uk/6_FA.htm Lane's Lexicon: Fa Ya Jiim] |2=
Fa-Ra-Jiim = To open, separate, cleave, split, enlarge, part, let a space between, make a room, comfort anything in, dispel cares. An opening, intervening space [gap or breach] between two things. Ex: Parting hind legs or intervening spaces between fingers.
He opened, made room, ample space.

Furijat - Cloven, split, rent, opened.

'''Farjun (Pl. Furuj) - Pudenda (sex organ); chastity, space between legs (of horse or mare), part/s of a person (male/female) indecent to expose, external portions of the organs of generation [of a male/female]. Also the posterior pudendum because it is a place of opening, of between the legs. '''

faraja vb. (1) perf. pass. 77:9

'''farj n.m. (pl. furuj) 21:91''', 23:5, 24:30, 24:31, 33:35, 50:6, '''66:12''', 70:29
}}

==Versions of Translations==
===Qur'an 21:91===

*Literal: ''"her genital parts , so We blew into her"'' <ref name="q2191">{{cite web|url= https://web.archive.org/web/20070505061459/http://islamawakened.com/Quran/21/91/default.htm|title= Compared Translations of the meaning of the Quran - 21:91|publisher= IslamAwakened|author= |date= May 5, 2007|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20070505061459%2Fhttp%3A%2F%2Fislamawakened.com%2FQuran%2F21%2F91%2Fdefault.htm&date=2014-02-10|deadurl=no}}</ref>
*Malik: ''"who guarded her chastity, We breathed into her of Our Spirit"''' <ref name="t3">{{quran-ia|21|91}}</ref>
*George Sale: ''"who preserved her virginity, and into whom We breathed of our spirit"'' <ref name="t3" />
*JM Rodwell: ''"who kept her maidenhood, and into whom we breathed of our spirit"'' <ref name="t3" />
*Asad: ''"AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit"'' <ref name="t3" />
*Tafsir Ibn Kathir: ''"And Maryam, the daughter of `Imran who guarded her chastity. And We breathed into it [her garment] through Our Ruh) [66:12]."'' <ref name="tafsir-21" />

===Qur'an 66:12===

*Literal: ''"her genital parts between her legs, so We blew in it"'' <ref name="q6612">{{cite web|url= https://web.archive.org/web/20070505061459/http://islamawakened.com/Quran/66/12/default.htm|title= Compared Translations of the meaning of the Quran - 66:12|publisher= IslamAwakened|author= |date= May 5, 2007|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20070505061459%2Fhttp%3A%2F%2Fislamawakened.com%2FQuran%2F66%2F12%2Fdefault.htm&date=2014-02-10|deadurl=no}}</ref>
*Malik: ''"and into whose womb We breathed of Our spirit"'' <ref name="t1">{{quran-ia|66|12}}</ref>
*George Sale: ''"and into whose womb we breathed of our spirit"'' <ref name="t1" />
*JM Rodwell: ''"and into whose womb we breathed of our spirit"'' <ref name="t1" />
*Asad: ''"whereupon We breathed of Our spirit into that [which was in her womb]"'' <ref name="t1" />
*Tafsir, Ibn Kathir: ''"(And We breathed into it (private part) through Our Ruh,) "'' <ref name="tafsir-66" />

Many translators of these verses were likely embarrassed to translate the word into its real meaning so they used alternate and sometimes widely varying meanings that appeared more 'holy' such as seen in the following versions:

*Yusuf Ali: ''"who guarded her chastity; and We breathed into (her body) of Our spirit"'' <ref name="t1" />
*Pickthall: ''"therefor We breathed therein something of Our Spirit"'' <ref name="t1" />
*Hilali/Khan: ''"the daughter of Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Rooh"'' <ref name="t1" />

==Full Translations==

Here are the full quotes of the above translations and some additional translations.

===Qur'an 21:91===
{{quote | {{Quran|21|91}} | والتي احصنت '''فرجها''' فنفخنا فيها من روحنا وجعلناها وابنها اية للعالمين

'''Transliteration:''' Waallatee ahsanat '''farjaha''' fanafakhna feeha min roohina wajaAAalnaha waibnaha ayatan lilAAalameena
'''Literal:''' And who remained chaste/(protected) '''her genital parts''' , so We blew into her from Our Soul/Spirit , and We made/created her and her son (as) an evidence/sign to the creations all together/(universes). <ref name="q2191"></ref>}}

===Qur'an 66:12===
{{quote|{{Quran|66|12}} | ومريم ابنت عمران التي احصنت '''فرجها''' فنفخنا فيه من روحنا وصدقت بكلمات ربها وكتبه وكانت من القانتين

'''Transliteration:''' Wamaryama ibnata AAimrana allatee ahsanat '''farjaha''' fanafakhna feehi min roohina wasaddaqat bikalimati rabbiha wakutubihi wakanat mina alqaniteena

'''Literal:''' And Mary Amran's daughter who remained chaste (protected) her '''genital parts between her legs''', so We blew in it from Our Soul/Spirit , and she confirmed/was truthful with her Lord's words/expressions, and His Books , and she was from the worshipping humbly <ref name="q6612"></ref> }}

==Translations of Verses==
===Qur'an 21:91===
{{quote ||
'''Yusuf Ali:''' And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples. <ref name="t3"/>}}
{{quote ||
'''Pickthal:''' And she who was chaste, therefor We breathed into her (something) of Our Spirit and made her and her son a token for (all) peoples. <ref name="t3"/>}}
{{quote ||
'''Arberry:''' And she who guarded her virginity, so We breathed into her of Our spirit and appointed her and her son to be a sign unto all beings. <ref name="t3"/>}}
{{quote ||
'''Shakir:''' And she who guarded her chastity, so We breathed into her of Our inspiration and made her and her son a sign for the nations. <ref name="t3"/>}}
{{quote ||
'''Sarwar:''' Into the woman who maintained her chastity We breathed Our Spirit and made her and her son a miracle for all people. <ref name="t3"/>}}
{{quote ||
'''Khalifa:''' As for the one who maintained her virginity, we blew into her from our spirit, and thus, we made her and her son a portent for the whole world. <ref name="t3"/>}}
{{quote ||
'''Hilali/Khan:''' And (remember) she who guarded her chastity (Virgin Maryam (Mary)), We breathed into (the sleeves of) her (shirt or garment) (through Our Rooh Jibrael (Gabriel)), and We made her and her son (Iesa (Jesus)) a sign for Al-Alamin (the mankind and jinns). <ref name="t3"/>}}
{{quote ||
'''H/K/Saheeh:''' And [mention] the one who guarded her chastity, so We blew into her [garment] through Our angel [Gabriel], and We made her and her son a sign for the worlds. <ref name="t3"/>}}
{{quote ||
'''Malik:''' And We blessed the woman (Mary), who guarded her chastity, We breathed into her of Our Spirit and We made her and her son a sign for the whole world. <ref name="t3"/>}}
{{quote ||
'''QXP:''' And remember her (Mary) who guarded her chastity (under very adverse circumstances). We breathed into her of Our Energy, and caused her, together with her son, to become a symbol of Our Grace unto all people. <ref name="t3"/>}}
{{quote ||
'''Maulana Ali:''' And she who guarded her chastity, so We breathed into her of Our inspiration, and made her and her son a sign for the nations. <ref name="t3"/>}}
{{quote ||
'''Free Minds:''' And the one who protected her chastity, so We blew into her from Our Spirit, and We made her and her son a sign for the worlds. <ref name="t3"/>}}
{{quote ||
'''Qaribullah:''' And she (Mary) who guarded her virginity. We breathed into her of Our spirit (Gabriel), and made her and her son a sign for the worlds. <ref name="t3"/>}}
{{quote ||
'''George Sale:''' And remember her who preserved her virginity, and into whom We breathed of our spirit; ordaining her and her son for a sign unto all creatures. <ref name="t3"/>}}
{{quote ||
'''JM Rodwell:''' And her who kept her maidenhood, and into whom we breathed of our spirit, and made her and her son a sign to all creatures. <ref name="t3"/>}}
{{quote ||
'''Palmer:''' And she who guarded her private parts, and we breathed into her of our Spirit, and we made her and her son a sign unto the worlds. <ref name="t4">[http://www.quranbrowser.com/cgi/bin/get.cgi?version=pickthall+yusufali+khan+shakir+sherali+khalifa+arberry+palmer+rodwell+sale+transliterated&layout=auto&searchstring=021:091 Quran Browser - Quran 21:91]</ref>}}
{{quote ||
'''Sher Ali:''' And remember her who guarded her chastity, so WE breathed into her of Our Word and WE made her and her son a Sign for all peoples. <ref name="t4"/>}}

===Qur'an 66:12===
{{quote ||
'''Yusuf Ali:''' And Mary the daughter of 'Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants). <ref name="t1"/> }}
{{quote ||
'''Pickthal:''' And Mary, daughter of 'Imran, whose body was chaste, therefor We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and was of the obedient. <ref name="t1"/> }}
{{quote ||
'''Arberry:''' And Mary, Imran's daughter, who guarded her virginity, so We breathed into her of Our Spirit, and she confirmed the Words of her Lord and His Books, and became one of the obedient. <ref name="t1"/> }}
{{quote ||
'''Shakir:''' And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Lord and His books, and she was of, the obedient ones. <ref name="t1"/> }}
{{quote ||
'''Sarwar:''' He has also told, as a parable, the story of Mary, daughter of Imran who preserved her virginity and (into whose womb) We breathed Our spirit. She made the words of her Lord and the predictions in His Books come true. She was an obedient woman. <ref name="t1"/> }}
{{quote ||
'''Khalifa:''' Also Mary, the Amramite. She maintained her chastity, then we blew into her from our spirit. She believed in the words of her Lord and His scriptures; she was obedient. <ref name="t1"/> }}
{{quote ||
'''Hilali/Khan:''' And Maryam (Mary), the daughter of Imran who guarded her chastity; and We breathed into (the sleeve of her shirt or her garment) through Our Rooh (i.e. Jibrael (Gabriel)), and she testified to the truth of the Words of her Lord (i.e. believed in the Words of Allah: "Be!" and he was; that is Iesa (Jesus) son of Maryam (Mary); as a Messenger of Allah), and (also believed in) His Scriptures, and she was of the Qaniteen (i.e. obedient to Allah). <ref name="t1"/> }}
{{quote ||
'''H/K/Saheeh:''' And [the example of] Mary, the daughter of Imran, who guarded her chastity, so We blew into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient. Bismillahir Raúmanir-Raúeem <ref name="t1"/> }}
{{quote ||
'''Malik:''' Another example is in the life of Mary, the daughter of `ImrAn, who guarded her chastity, and into whose womb We breathed of Our spirit, who testified to the words of her Lord, and His scriptures, and was one of the obedient. <ref name="t1"/> }}
{{quote ||
'''QXP:''' And Mary, daughter of Imran, who guarded her modesty (in very adverse circumstances. She revolted against the non-Divine institution of monasticism, and got married adopting the natural family life). And We breathed into her (baby) something from Our Energy (free will, as We do to all human beings (2:30)). And she put faith in the Commands and Laws of her Lord, and was of the obedient. <ref name="t1"/> }}
{{quote ||
'''Maulana Ali:''' And Mary, the daughter of Amran, who guarded her chastity, so We breathed into him Our inspiration and she accepted, the truth of the words of her Lord and His Books, and she was of the obedient ones. <ref name="t1"/> }}
{{quote ||
'''Free Minds:''' Also Mary, the daughter of Imran, who maintained her chastity. So We blew into her from Our spirit, and she believed in the words of her Lord and His Scriptures; and she was of those who were obedient. <ref name="t1"/> }}
{{quote ||
'''Qaribullah:''' And, Mary, 'Imran's daughter, who guarded her chastity so We breathed into her of Our Spirit (Gabriel); and she put her trust in the Words of her Lord and His Books, and was among the devout. <ref name="t1"/> }}
{{quote ||
'''George Sale:''' And Mary the daughter of Imran; who preserved her chastity, and into whose womb we breathed of our spirit, and who believed in the words of her Lord and his scriptures, and was a devout and obedient person. <ref name="t1"/> }}
{{quote ||
'''JM Rodwell:''' And Mary, the daughter of Imran, who kept her maidenhood, and into whose womb we breathed of our spirit, and who believed in the words of her Lord and His Scriptures, and was one of the devout. <ref name="t1"/> }}
{{quote ||
'''Asad:''' And [We have propounded yet another parable of God-consciousness in the story of] Mary, the daughter of Imran, 24 who guarded her chastity, whereupon We breathed of Our spirit into that [which was in her womb], 25 and who accepted the truth of her Sustainer's words - and [thus,] of His revelations 26 - and was one of the truly devout. <ref name="t1"/> }}
{{quote ||
'''Palmer:''' And Mary, daughter of Imran, who guarded her private parts, and we breathed therein of our spirit and she verified the words of her Lord and His books, and was of the devout. <ref name="t2">[http://www.quranbrowser.com/cgi/bin/get.cgi?version=sherali+palmer&layout=auto&searchstring=066:012 Quran Browser - Quran 66:12]</ref>}}
{{quote ||
'''Sher Ali:''' And sets forth as an example Mary, the daughter of Imran, who guarded her chastity - so WE breathed into him of Our Spirit - and she fulfilled the prophecy conveyed to her in the words of her Lord contained in HIS Books and she was one of the obedient. <ref name="t2"/>}}

==Tafsir==

==='Ibn Kathir===

====Qur'an 21:91====
{{quote ||
[وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِى أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا]

(And Maryam, the daughter of `Imran who guarded her chastity. And We breathed into it [her garment] through Our Ruh) [66:12]. <ref name="tafsir-21">[http://tafsir.com/default.asp?sid=21&tid=33408 Tafsir 'Ibn Kathir - Quran 21:91]</ref>}}

====Qur'an 66:12====

{{quote ||
[وَمَرْيَمَ ابْنَةَ عِمْرَانَ الَّتِى أَحْصَنَتْ '''فَرْجَهَا''']

(And Maryam, the daughter of `Imran '''who guarded her chastity (private part)'''.) meaning, who protected and purified her honor, by being chaste and free of immorality,

[فَنَفَخْنَا فِيهِ مِن رُّوحِنَا]

('''And We breathed into it (private part)''' through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and '''he came to her in the shape of a man in every respect.''' Allah commanded him to blow into a gap of her garment and that '''breath went into her womb through her private part'''; this is how `Isa was conceived. <ref name=tafsir-66>[http://tafsir.com/default.asp?sid=66&tid=54466 Tafsir 'ibn Kathir - Quran 66:12]</ref>}}

===Muhammad Asad===

====Qur'an 21:91====

{{quote ||
'''Asad:''' AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit [This allegorical expression, used here with reference to Mary's conception of Jesus, has been widely - and erroneously - interpreted as relating specifically to his birth. As a matter of fact, the Quran uses the same expression in three other places with reference to the creation of man in general - namely in 15:29 and 38:72, "when I have formed him... and breathed into him of My spirit" and in 32:9, "and thereupon He forms [lit., "formed"] him fully and breathes [lit., "breathed"] into him of His spirit". In particular, the passage of which the last-quoted phrase is a part (i.e., 32:7 - 9) makes it abundantly and explicitly clear that God "breathes of His spirit" into every human being. Commenting on the verse under consideration, Zamakhshari states that "the breathing of the spirit [of God] into a body signifies the endowing it with life": an explanation with, which Razi concurs. (In this connection, see also note on 4:171.) '''As for the description of Mary as allati ahsanat farjaha, idiomatically denoting "one who guarded her chastity" (lit,, "her private parts")''' it is to be borne in mind that the term ihsan - lit., "[one's] being fortified [against any danger or evil]" - has the tropical meaning of "abstinence from what is unlawful or reprehen sible" (Taj al-Arus), and especially from illicit sexual intercourse, and is applied to a man as well as a woman: thus, for instance, the terms muhsan and muhsanah are used elsewhere in the Quran to describe, respectively, a man or a woman who is "fortified [by marriage] against unchastity". Hence, the expression allati ahsanat farjaha, occurring in the above verse as well as in 66:12 with reference to Mary, is but meant to stress her outstanding chastity and complete abstinence, in thought as well as in deed, from anything unlawful or morally reprehensible: in other words, a rejection of the calumny (referred to in 4:156 and obliquely alluded to in 19:27 - 28) that the birth of Jesus was the result of an "illicit union".] and caused her, together with her son, to become a symbol [of Our grace] unto all people. [For my rendering of the term ayah as "symbol", see surah 17:1 and surah 19:21.]<ref>{{cite web|url= http://www.alim.org/library/quran/ayah/compare/21/91/pdf/Allah%20accepted%20the%20prayers%20and%20blessed%20Prophets%20Isma%60il,%20Zulkifl,%20Yunus,%20Zakariya%20and%20also%20blessed%20Maryem|title= The Message of the Qur'an|publisher= Dar al-Andalus Ltd, 3 Library Ramp, Gibraltar|author= Muhammad Asad|date= 1980|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.alim.org%2Flibrary%2Fquran%2Fayah%2Fcompare%2F21%2F91%2Fpdf%2FAllah%2520accepted%2520the%2520prayers%2520and%2520blessed%2520Prophets%2520Isma%2560il%2C%2520Zulkifl%2C%2520Yunus%2C%2520Zakariya%2520and%2520also%2520blessed%2520Maryem&date=2013-07-22|deadurl=no}}</ref>}}

==See Also==

{{Hub4|Mary|Mary}}

==External Links==

*[http://www.news.faithfreedom.org/index.php?name=News&file=article&sid=1614 How can Allah have a son when he has no wife?]'' - Faith Freedom International''
*[http://www.answering-islam.org/Shamoun/virginalconception.htm The Birth Narratives of Jesus in the Quran] ''- Answering Islam''

==References==
{{reflist}}

[[Category:Qur'an]]
[[Category:Women]]
[[Category:Isa al-Masih (Jesus)]]
[[Category:Maryam (Mary)]]
[[Category:Christian tradition]]
[[Category:Supernatural beings]]
[[Category:Sacred history]]
[[Category:Reproductive sciences]]
[[Category:Biology]]

Zakir Naik

2026-05-09T21:02:27Z

Asmith: updated language and language score

{{QualityScore|Lead=2|Structure=3|Content=3|Language=4|References=3}}
'''Zakir Abdul Karim Naik''' (born October 18, 1965) is an Indian [[Dawah]]<nowiki/>apologist for [[Islam]]. He travels extensively and has been featured at many Islamic conferences.

A medical doctor by training, Naik read modern scientific findings into the [[Qur'an]], [[Hadith]] and other religious scriptures as a basis for spreading ''Dawah'' (Islamic proselytism). He also makes arguments based off of his understanding a philosophical logic and the comparative study of other religions vis-a-vis Islam.

==History and Background==

Naik studied at St Peter's High School and Kishinchand Chellaram College. Later, he received a bachelor's degree in medicine at the Karnataka Lingayat Education Society's J. N. Medical College, Belgaum, Karnataka. He heads the Islamic Research Foundation, based in Mumbai. He is also the chairman of the IRF Educational Trust, and the president of Islamic Dimensions. Naik is the founder of the Islamic International School.

==His Views==

Naik claims to offer a rational understanding of Islam. Various aspects of Islamic law, [[Islamic Law|Shari'ah]], he says, may seem illogical to non-Muslims, or non-practicing Muslims; Naik claims these rules are sensible. Islam, in his view, is the best way of life because its teachings constitute practical solutions for the problems of mankind.

===Idol Worship in Islam===

Naik was once asked: "Muslims go on a pilgrimage to Mecca and worship the Kaba'h by circumabulating it and kissing the black stone. Is that not idol worship?" Naik replied: {{Quote||"It is not idol worship. The Kaba'h represents a common direction for prayer and by circling it, Muslims feel that there is one God in the center. Muslims kiss the Kaba'h only because Muhammad kissed it."}} Naik goes on to say: {{Quote||"Which Hindu will stand on the idol of their deity? But Muhammad stood on the Kaba'h during the call for prayer during early times of Islam. This is the best proof that there is no idol worship in Islam but present in Hinduism."}}

===Adoption in Islam===
Naik believes that Muslims are allowed to adopt children but that such adoption cannot have a legal status under Islamic law. Giving the adopted child a legal name (of the parent) is something he considers forbidden. Also, once the child grows up, the female members of the family must treat him as a non-mahram (stranger) and observe [[hijab]] (be veiled) in his presence.<ref>[http://video.google.com/videoplay?docid=1536229582215533067 Zakir Naik - Questions and Answers in Urdu 2 of 4] (15:40 in the video link)</ref>

===Punishment for Apostasy===

Naik believes that the Islamic injunction prescribing death for [[Islam and Apostasy|apostasy]] - those who leave the faith - is justified. He compares it to death penalties meted out to national traitors (army generals who defect being the example cited) and proclaims that apostates fall into the same category.<ref>[http://video.google.com/videoplay?docid=2355640483472559724 Zakir Naik - Questions and Answers 4 of 4] (30:15 in the video)</ref>

===Music===

Naik asserts that all instrumental [[Islamic_law#Music_and_Art|music]] is haraam (forbidden), except a one-membraned drum.<ref>[http://video.google.com/videoplay?docid=2355640483472559724 Zakir Naik - Questions and Answers 4 of 4]</ref>

===Riba or Interest===

Naik believes that Muslims should not receive, give or witness interest-related financial transactions. He declares that it is haraam (forbidden) for Muslims to own and use credit cards. He also says that taking loans or getting insurance is prohibited. He takes this further and says that it is also forbidden for Muslims to work in banks.<ref>[http://video.google.com/videoplay?docid=-6764140312571143775 Zakir Naik - Questions and Answers in Urdu 3 of 4] (11:12 and 13:18 in the video link)</ref> His supporters claim that his comments are relevant only in the context of banks dealing with interest.

===Islamic Dietary Laws===

Observant Muslims do not eat pork. Naik argues that pork is forbidden because the swine is a dirty animal by nature, and that its flesh is the source of many diseases:
{{Quote||"The pig is one of the filthiest animals on earth. It lives and thrives on muck, faeces and dirt. It is the best scavenger that I know that God has produced." }} Naik also believes that diet has psychological/ethical consequences and one is what one eats : {{Quote||"The pig is the most shameless animal on the face of the earth. It is the only animal that invites its friends to have sex with its mate. In America, most people consume pork. Many times after dance parties, they have swapping of wives; many say 'you sleep with my wife and I will sleep with your wife.' If you eat pigs then you behave like pigs" }} He also says: {{Quote||"Eating of pork can cause no less than seventy different types of diseases. A person can have various helminthes like roundworm, pinworm, hookworm, etc." <ref>IRF.net: Misconceptions About Islam (FAQs) Question 11 of Section A</ref>}}

===Hijab===

Naik supports the practice of [[hijab]], or the covering of a woman's [[aura]]. He writes that in Islam, a woman is required to cover herself entirely except for her face and hands up to her wrists. He claims that [[Islam]] thus protects women from the lust of men. For men, he prescribes looking away from women if immodest thoughts enter their minds.

===Polygamy===

Naik argues that [[Polygamy in Islamic Law|polygyny]], or the Muslim practice of taking up to four wives is justified as it is in the best interest of both women and men. He claims it protects the modesty of women, while keeping men from going astray. He writes in his website that human males are polygamous by nature and that a man is less likely to cheat if he has more than one wife. He also believes that there are more marriageable women than men in the world and claims: {{Quote||"If every woman got married to only one man, there would be over thirty million females in U.S.A, four million females in Great Britain, 5 million females in Germany and nine million females in Russia who would not find a husband. Thus the only two options before a woman who cannot find a husband is to marry a married man or to become public property."}}

It should be noted that the numbers he cites seem outdated, stemming from the time many men had died recently in World War II. Today there are more males born than females, particularly in some countries like India and China for cultural reason, so from a purely arithmetic point of view, it would be no problem to match every woman with a male.

Naik points to {{Quran|4|3}} to explain the Muslim position on polygyny. This verse explains that a man can take more than one wife only if he is able to treat them equally. If he cannot do this, he should have a relationship with only one wife and/or "what your right hands possess" (i.e. female slaves and concubines). <ref>IRF.net: Misconceptions About Islam (FAQs) Question 01 of Section A</ref>

===A woman's Value as a Witness===

{{Quran|2|282}} says that [[Women are Deficient in Intelligence|two female witnesses are equal to one male witness]]. According to Naik's interpretation, this verse deals only with financial transactions and murder cases. Naik says: {{Quote||"In financial transactions, two men are preferred. Islam expects men to be the breadwinners of their families. Since financial responsibility is shouldered by men, they are expected to be well versed in financial transactions as compared to women. As a second option, the witness can be one man and two women, so that if one of the women errs the other can remind her." }} Naik extends this thought to murder cases and says: {{Quote||"... the feminine attitude can also have an effect on the witness in a murder case. In such circumstances a woman is more terrified as compared to a man. Due to her emotional condition she can get confused. Therefore, two female witnesses are equivalent to one male witness."<ref>IRF.net: Misconceptions About Islam (FAQs) Question 13 of Section A</ref>}}

===Charity===

Islam prescribes [[Zakat]], or obligatory charity towards other Muslims.<ref>Haytham bin Jawwad al-Haddad - [http://www.islamicawakening.com/viewarticle.php?articleID=984 The way of giving Zakat al-Fitr in non-Islamic Lands] Islamicawakening</ref> Ideally, every Muslim who has assets in gold, silver, livestock, savings and currencies that exceed the nisaab level should give 2.5% of those assets every [[Islamic Lunar Calendar|lunar year]] to charity.

Naik believes that if Muslims followed Islamic law in this regard, poverty among Muslims could be eliminated.<ref>IRF.net: Misconceptions About Islam (FAQs) Question 17 of Section A</ref>

===Prosecution of Criminals===

Between Muslims, Shari'ah prescribes capital [[punishment]] for crimes such as murder and [[Rape in Islamic Law|rape]] -- unless the victim's family either forgives the culprit or receives blood money, or both.

Naik believes that these penalties are necessary to prevent rape and murder, and that these penalties would ultimately make for a safer society.<ref>IRF.net: Misconceptions About Islam (FAQs) Question 17 of Section A</ref>

===Permissible food in Islam===

In a 2006 TV appearance, Naik declared that it was forbidden, for Muslims to eat prasad. Prasad is food offered to Hindu deities and then shared with friends and family; it is believed to convey blessings and good fortune. Naik said that too many Muslims say '[[W:Basmala|Bismillah]]' over the food, and eat it to please their friends. Naik claims that the following verse from the Qur'an forbids the eating of prasad: {{Quote|{{Quran|6|121}}|''Eat not of (meats) on which Allah's name hath not been pronounced: That would be impiety. But the evil ones ever inspire their friends to contend with you if ye were to obey them, ye would indeed be Pagans.''}}

===Wishing Christians a Merry Christmas===

In a 2003 speech in Toronto, Naik asserts that it is forbidden for Muslims to wish their Christian friends a merry Christmas. Naik believes that this common greeting acknowledges Jesus as a son of God and is thus blasphemy for Muslims.

===Implementing Shari'ah in India===

Naik writes that while he appreciates that India presently allows Muslims to have their own personal law: {{Quote||"Muslims in India would prefer the Islamic criminal law (Shariah) to be implemented on ''all Indians'' since it is the most practical."<ref>IRF.net: Misconceptions About Islam (FAQs) Question 08 of Section C</ref> }}
Indians critics have criticized Naik by claiming that he is trying to subvert basic democtatic rights in India (for promoting Shari'ah) by exploiting the same freedoms given to him in Indian democracy. They claim that his advocacy for Muslim minority rights is not matched by the actions of Muslim governments whom he approves of towards their own minority.

==Debates and Dialogues==

Naik sometimes participates in debates as part of his public activities. His supporters find two events notable:

===Debate in Chicago===

One of the featured activities at the 2000 Chicago ICNA Conference (a gathering of American Muslims) was a debate titled "''The Quran & the Bible in the Light of Modern Science''", between Naik and a Christian medical doctor named William F. Campbell. Campbell took three years out of his practice to write a book called ''[http://answering-islam.org.uk/Campbell/contents.html The Qur'an and the Bible in the light of history and science]'', which he conceived as a rebuttal to Maurice Bucaille's [http://www.islam101.com/science/bucaille.html ''The Bible, The Qur'an, and Science'']. Each of the debaters tried to discredit the other's scripture by parsing out verses from their counterpart's Holy Scripture and pointing out perceived errors. The debate can be downloaded [http://www.true-muslim.com/download.php?id=103 here].

===Inter-Religious Dialogue in Bangalore===

An "Inter-Religious dialogue for Spiritual Enlightenment" was held on the 21st of January 2006 at Bangalore. Naik and the founder of the Art of Living, Sri Ravi Shankar, spoke on the topic 'The Concept of God in Hinduism and Islam , in the light of sacred scriptures.'

This was by far the biggest dialogue in which Naik participated and can be viewed [http://video.google.com/videoplay?docid=8457665130451146736&q=zakir+naik+ravi here].

During the event, Naik said, "religious tolerance is important in Islam but tolerance does not mean acceptance." He claimed that people of other religions were misguided and said, "Muslims would have a problem with the Hindu imagery of the god Vishnu." Naik also claimed that the Vedas prophesize the coming of the prophet Muhammad for which Ravi shankar replied, "Muslims should now respect the Vedas and not call it scriptures of the unbelievers."

===Challenge to Pope Benedict XVI===

On September 29, 2006, Naik invited Pope Benedict XVI for open interfaith dialogue.
<ref>[http://www.paktribune.com/news/index.shtml?155694 Zakir Naik invites Pope Benedict XVI for open interfaith dialogue] </ref>

===Challenge to Dr. Zakir Naik from Indian Christians===

Sakshi: an apologetics network in India has now challenged Dr. Zakir Naik to a debate.
{{Quote|1=[http://www.sakshitimes.org/index.php?option=com_content&task=view&id=246&Itemid=42 Can any Christian answer Dr. Zakir Naik? Yes-many]|2=We would like to let Dr. Zakir Naik know that Indian Christians though poor and few in number are now ready to debate with Dr. Zakir Naik on any topic that examines both the religions. We, at Sakshi, express our willingness if Dr. Zakir Naik wants an Indian Christian to debate whatever the cost might be. Please let us know if you have contact with Dr. Zakir Naik'}}

===Ali Sina's Challenge===

Internet debater Ali Sina's offer to Naik for a written debate has remained unanswered.<ref>Faithfreedom.org - [http://www.faithfreedom.org/debates/ZakirNaik.htm The Challenge to debate with Dr. Zakir Naik] </ref>

After numerous attempts to reach out to Naik, Sina was instructed by Naik's assistants that Naik does not participate in written debate. Sina has instead been posed a counter challenge by Naik's supporters to arrange for a live audience of at least 10,000 people. Sina, in counter claim, says this demand is not justified and cites the threat to his life from Islamic terrorists as well as the lack of time in a televised debate. He has instead offered to publish the written debate on his website. <ref>Faithfreedom.org - [http://www.faithfreedom.org/debates/ZakirNaikp2.htm The Challenge to debate with Dr. Zakir Naik p2] </ref>

===Refusal to Debate Sam Shamoun===

{{Quote|1=[http://www.answering-islam.org/Responses/Naik/index.htm Responses to Zakir Naik - Answering-Islam]|2=Just like Ali Sina, we regularly receive challenges from Muslims that we should debate with Zakir Naik. We are ready, we have said so to Zakir Naik and his team. It is Zakir Naik who refuses to face our debate representative Sam Shamoun.}}

==Naik's Supporters==

Naik supporters claim that Naik can quote, from memory, Islamic scriptures like the Quran and the hadith, and also books from other religions like the [[Taurat|Old Testament]], the [[Injil|New Testament]], the Vedas, and the Manu Smriti.

==Naik's Critics==

===Muslim Critics===

Naik's views on prasad (eating ritually dedicated vegetarian food to a Hindu god) and Christmas wishes have been discussed on Indian television channels. Naik believes that taking part in such activities is haram for believing Muslims. During NDTV's televised debate "The Big Fight" (March 11 2006) and prominent Indian Muslims such as Salman Khurshid and Javed Akhtar confronted Naik over what they felt were Naik's mischievous attempts to radicalize the Indian Muslim community and promote communal strife.

Other Muslims like Sheikh Taj-Al Halily and the members of the Muslim Canadian Congress have also rejected this viewpoint on Christmas wishes. <ref>[http://www.littlegreenfootballs.com/weblog/?entry=5128&only Merry Christmas = Murder] Little Green Footballs</ref>

In response to questions about Naik, Darul Ifta, an Islamic organization in India which issues advice and fatwas has said that "one should not rely upon his speeches"<ref name="q7077" />, "his knowledge is not deep"<ref name="q171" /> and that"he is deviated from the path of well-versed Ulama"<ref name="q2415" />. They also say that Naik is "spreading mischievous things and misguiding simple Muslims to wrong path"<ref name="q110" /> and that "he is religiously deviated, some of his talks are unauthentic." <ref name="q11443" /> They advise other Muslims that "one is most probably feared to fall in fitnah by listening his speeches."<ref name="q9421" />

Complete quotes from Darul Ifta are given below:

{{Quote|Darul Ifta, India in response to questions from Naik|
"The statements made by Dr Zakir Naik indicate that he is a preacher of Ghair Muqallidin, he is of free mind and does not wear Islamic dress. '''One should not rely upon his speeches.''' "<ref name="q7077">[http://darulifta-deoband.org/viewfatwa.jsp?ID=7077 Deviant Sects & Groups] - Question #7077, Darul Ifta, India</ref>

"He seems Ghair Muqallid and his knowledge is not deep. Therefore, he is not reliable and Muslims should avoid listening to him." <ref name="q171">[http://darulifta-deoband.com/viewfatwa.jsp?ID=171 Question #171, Darul Ifta, India]</ref>

"Religion should always be learnt through authorized Ulama and authentic books. According to the beliefs and thought that we know about him, he is deviated from the path of well-versed Ulama in many of the thoughts. His approach seems contradicted to authentic Ulama of salaf. Therefore, one should avoid attending his programmes. However, if you happen to listen his talk you should not rely him until you confirm it by any Aalim." <ref name="q2415">[http://darulifta-deoband.com/viewfatwa.jsp?ID=2415 Question #2415, Darul Ifta, India]</ref>

"We do not have details about Dr. Zakir Naik, only we know that he is an agent of Ghair Muqallideen, away from knowledge and wisdom, spreading mischievous things and misguiding simple Muslims to wrong path." <ref name="q110">[http://darulifta-deoband.com/viewfatwa.jsp?ID=110 Question #110, Darul Ifta, India]</ref>

"According to the sayings of Zakir Naik quoted in people's questions, he is religiously deviated, some of his talks are unauthentic. A common man may not be able to differentiate between right and wrong; therefore people should avoid listening his speeches, they are feared to fall in deviation." <ref name="q11443">[http://darulifta-deoband.com/viewfatwa.jsp?ID=11443 Question #11443, Darul Ifta, India]</ref>

"The extracts quoted by the questioners about him indicate that he is having deviation; therefore one is most probably feared to fall in fitnah by listening his speeches." <ref name="q9421">[http://darulifta-deoband.com/viewfatwa.jsp?ID=9421 Question #9421, Darul Ifta, India]</ref>}}

In November 2008, a fatwa was issued against Zakir Naik by Islamic scholars in Lucknow India for supporting Osama Bin Laden and glorifying Yazeed, the 'killer' of [[w:Husayn ibn Ali|Imam Hussain]], a prominent figure in Shia Islam. <ref>[http://www.dnaindia.com/india/report_storm-over-fatwa-against-scholar-zakir-naik_1204534 Storm over fatwa against scholar Zakir Naik] - November, 2008</ref> Lucknow's shahar qazi Mufti Abul Irfan Mian Firangi Mahali described Naik as a kafir (non-Muslim) in his fatwa, which states he should be ex-communicated from Islam.

===Non-Muslim Critics===

Non-Muslim critics have claimed that Naik's views on "Idol worship in Islam" are hypocritical. They pointed out that he deliberately talking only of "standing on idols" and nothing else which could be deemed disrespectful (like spitting or kicking).<ref>[http://www.faithfreedom.org/forum/viewtopic.php?t=16082 Idol Worship in Islam] Faith Freedom International forum</ref>

He has also claimed that eating pork can lead a human to acting like a pig, an assertion which has produced much criticism. <ref>[http://www.faithfreedom.org/forum/viewtopic.php?t=14954&sid=67fe67c45c6858079bef7f854faa8d3b Zakir Naik: If you eat pigs then you behave like pigs]Faith Freedom International Forum</ref>

Critics also point to Naik's strident debating style to claim that he wants to raise communal feelings.<ref>[http://p081.ezboard.com/fhinduunityfrm11.showMessage?topicID=7.topic Zakir Naik must apologize] Hindu unity</ref> During the Bangalore debate, Naik criticised other religions including Hinduism. His co-speaker Sri Sri Ravi Shankar simply replied, "to each their belief, and it is not our position to question them."<ref>[http://video.google.com/videoplay?docid=8457665130451146736&q=zakir+naik+ravi Dr Zakir Naik & Ravi Shankar Debate]</ref>

Various published sources, such as the CIA Factbook, contradict Naik's claims that there are more women than men in groups of marriageable age than men, a key point in his defense of Islamic polygyny.<ref>[https://www.cia.gov/library/publications/the-world-factbook/ CIA world-factbook]</ref> Critics say this undercuts his rationale for polygamy.

Ali Sina, a prominent internet critic of Islam, has claimed that Naik is a showman who twists the truth and fools his audience. He has reviewed the debate between Campbell and Naik and claims that Naik misrepresented Islam with his statements.<ref>Ali Sina - [http://www.faithfreedom.org/debates/NaikCampbellintro.htm World's Greatest Showman] Faith Freedom International, Dec 6, 2006 </ref>

Also in June of 2010, UK Home Secretary, Theresa May, banned Zakir Naik from entering the country due to past statements of his apparently supporting terrorism and Islamic terrorists such as Osama bin Laden. He had been due to give a series of lectures at arenas in Wembley Arena and Sheffield.

{{Quote|1=[http://www.telegraph.co.uk/news/newstopics/politics/7836557/Home-secretary-Theresa-May-bans-radical-preacher-Zakir-Naik-from-entering-UK.html UK Home Secretary, Theresa May] |2=“I have excluded Dr Naik from the UK. Numerous comments made by Dr Naik are evidence to me of his unacceptable behavior. Coming to the UK is a privilege not a right and I am not wiling to allow those who might not be conducive to the public good to enter the UK.}}

==See Also==
{{Hub4|Zakir Naik|Zakir Naik}}

==External Links==

;Naik publications and debates

*[http://www.irf.net/book3.zip Qur'an and Modern Science - Compatible Or Incompatible?] ''(book)''
*[http://www.irf.net/islamandterrorism.zip Islam and Terrorism] ''(book)''

;Anti-Naik

*[http://www.faithfreedom.org/debates/NaikCampbellintro.htm Ali Sina's commentary on debate between Zakir Naik and William Campbell]
*[http://answering-islam.org/Responses/Naik/index.htm Christian rebuttals to some of Naik's theories]
*[http://www.faithfreedom.org/debates/ZakirNaik.htm Challenge by Ali Sina]
*[http://www.adduonline.org/articles/bible2.htm Zakir Naik's Error in Using Bible to prove Islam correct]

;Naik in the News

*[http://www.dailymail.co.uk/news/article-2276753/Muslim-fanatics-spouting-British-TV-Extremists-use-fringe-stations-terror-murder-torture-gay-people.html?ito=feeds-newsxml Muslim fanatics spouting on British TV: Extremists use fringe stations to call for terror, murder and the torture of gay people] ''- Chris Greenwood, Daily Mail, February 11, 2013''
*[{{Reference archive|1=http://online.wsj.com/article/SB10001424052748704365204575317833268479268.html|2=2013-03-19}} The Trouble with Dr. Zakir Naik] ''- Sadanand Dhume, The Wall Street Journal, June 20, 2010''
*[http://www.haindavakeralam.com/HKPage.aspx?PageID=16669 Indian Govt may ban Dr. Zakir Naik's 'Peace TV' for 'hate propaganda'] ''- Haindava Keralam, June 12, 2012''
*[http://news.nationalpost.com/2010/06/22/controversial-muslim-televangelist-zakir-naik-banned-from-toronto-conference/ Indian preacher Controversial Muslim televangelist Zakir Naik banned from Toronto conference] ''- Kathryn Blaze Carlson, National Post, June 22, 2010''
*[http://www.bbc.co.uk/news/10349564 Indian preacher Zakir Naik is banned from UK] ''- BBC News, June 18, 2010''
*[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP204708 Indian Muslim Cleric Zakir Naik: 9/11 Was Carried Out by George Bush Himself] ''- MEMRI: Special Dispatch, No. 2047, September'' 10, 2008
*[http://www.arabnews.com/?page=4&section=0&article=105128 Zakir Naik’s Remarks on Yazid Spark Anger Among Muslims] ''- Shahid Raza Burney, Arab News, December 31, 2007''

==References==
{{Reflist|30em}}
[[Category:Apologists]]
[[Category:Apologetics]]
[[Category:Dawah]]
[[Category:Islam and Science]]
[[Category:Biology]]
[[Category:Reproductive sciences]]
[[Category:Preachers]]
[[Category:Modern movements]]

Zamzam Well

2026-05-09T19:08:37Z

Asmith: updating score

{{QualityScore|Lead=2|Structure=2|Content=2|Language=4|References=2}}

[[File:Zamzam water.jpg|right|thumb|350px]]The '''Well of Zamzam''' (زمزم) is a well located within the Masjid al-Haram in [[Mecca]], Saudi Arabia, 20 meters (66 feet) east of the [[Kaaba|Ka'aba]],<ref name="Saudi Geological Survey">[http://www.webcitation.org/query?url=http%3A%2F%2Fclassic-web.archive.org%2Fweb%2F20050205152331%2Fhttp%3A%2F%2Fwww.sgs.org.sa%2Findex.cfm%3Fsec%3D311%26page%3D&date=2011-05-07 Zamzam Studies and Research Centre] - The Saudi Geological Survey Website</ref> the holiest place in [[Islam]]. The well is 35 meters deep and topped by an elegant dome.<ref name="S. H. A. Careem">S. H. A. Careem - [{{Reference archive|1=http://www.sundayobserver.lk/2005/01/30/fea36.html|2=2011-05-07}} The miracle of ZamZam] - Sunday Observer, January 30, 2005</ref>

Millions of Muslims visit the well each year while performing the [[Hajj]] or Umrah pilgrimages, in order to drink its water and, in many cases, to take home some of its water for distribution among friends and relatives, believing the well (and the water which it pumps) to be miraculous.<ref name="S. H. A. Careem"></ref>

However, in May 2011, a BBC investigation found that genuine [[Zamzam]] water taken from the well contained arsenic levels three times the legal limit, something which could contribute to increasing people's risk of cancer. In addition to the dangerous arsenic levels, the holy water contained high levels of nitrate and potentially harmful bacteria.<ref>Guy Lynn - [{{Reference archive|1=http://www.bbc.co.uk/news/uk-england-london-13267205|2=2011-05-07}} Contaminated Zam Zam holy water from Mecca sold in UK] - BBC News, May 5, 2011</ref>
==Introduction==

The ''Well of Zamzam'' is a well located within the Masjid al-Haram in Mecca, Saudi Arabia, 20 meters (66 feet) east of the [[Kaaba|Ka'aba]],<ref name="Saudi Geological Survey">[http://www.webcitation.org/query?url=http%3A%2F%2Fclassic-web.archive.org%2Fweb%2F20050205152331%2Fhttp%3A%2F%2Fwww.sgs.org.sa%2Findex.cfm%3Fsec%3D311%26page%3D&date=2011-05-07 Zamzam Studies and Research Centre] - The Saudi Geological Survey Website</ref> the holiest place in [[Islam]]. The well is 35 meters deep and topped by an elegant dome.<ref name="S. H. A. Careem">S. H. A. Careem - [{{Reference archive|1=http://www.sundayobserver.lk/2005/01/30/fea36.html|2=2011-05-07}} The miracle of ZamZam] - Sunday Observer, January 30, 2005</ref>

Millions of Muslims visit the well each year while performing the [[Hajj]] or Umrah pilgrimages, in order to drink its water and, in many cases, to take home some of its water for distribution among friends and relatives.<ref name="S. H. A. Careem"></ref>

==Zamzam==

===Pre-Islamic History===

Safa and Marwa are two mounts located in Mecca. Tawaf, the circumambulation between Safa and Marwa, was once a [[Pagan Origins of Islam|pagan]] ritual<ref>"''Narrated 'Asim: ''

''I asked Anas bin Malik: "Did you use to dislike to perform Tawaf between Safa and Marwa?" He said, "Yes, as it was of the ceremonies of the days of the Pre-lslamic period of ignorance, till Allah revealed: 'Verily! (The two mountains) As-Safa and Al-Marwa are among the symbols of Allah. It is therefore no sin for him who performs the pilgrimage to the Ka'ba, or performs 'Umra, to perform Tawaf between them.' " (2.158)''" - {{Bukhari|||1648|darussalam}}</ref> now associated with Islam, the Zamzam well, and the pilgrimage to Mecca.

The Islamic beliefs in regards to its history is expounded upon by the Saudi Geological Survey website:

{{Quote||According to Arab historians, the Zamzam Well, except for a few periods when it became dry or was buried under sand, has been in use for around 4000 years. The well marks the site of a spring that, miraculously , had issued forth from a barren and desolate wadi (non perennial stream) where the Prophet Ibrahim (Peace be upon him-pbuh), under Allah's command, had left his wife Hajar and their infant son Ismail (pbuh). In her desperate search for water, Hajar ran seven times back and forth in the scorching heat between the two hills of Safa and Marwa to provide water for Ismail (pbuh), who was dying of thirst. Allah, in His mercy, sent the Angel Gabriel, who scraped the ground, causing the spring to appear. On finding the spring, and fearing that it might run out of water, Hajar enclosed it in sand and stones. The name Zamzam originates from the phrase Zomë Zomë, meaning ‘stop flowing’, a command repeated by Hajar during her attempt to contain the spring water. The area around the spring, which was later converted to a well, became a resting place for caravans, and eventually grew into the trading city of Makkah, birthplace of the Prophet Muhammad (pbuh).<ref name="Saudi Geological Survey"></ref>}}

===Miraculous Status Within Islam===

Islamic scholars generally consider the well to be miraculous as well as the water which it pumps. Several [[:Category:Hadith|hadith]] narrations have been recorded concerning this.

{{Quote||One of the miracles of ZamZam water is its ability to satisfy both thirst and hunger. One of the Companions of the Prophet said that before Islam, the water was called 'shabbaa'ah' or satisfying. It was filling and helped them nourish their families. More recently, in the last few decades, samples of ZamZam water have been collected by scientists and they have found certain peculiarities that make the water healthier, like a higher level of calcium.

Prophet Mohammed (pbuh) said it has healing effects. This is why pilgrims to Makkah to this day collect it in bottles, to bring back for relatives and friends back home who are ill.

It is also reported also that the Prophet rubbed the gums of his two grandchildren - Hassan and Hussain - with dates and ZamZam. It was also reported that the Prophet used to carry the water of ZamZam in pitchers and water skins back to Madinnah.

He used to sprinkle it over the sick and make them drink it.

In some Hadith, it has been reported that the water of ZamZam has healing effects. In one Hadith it is said: Narrated by Jabir that the Prophet Mohammed (pbuh) said: "Water of ZamZam is good for whatever purpose it has been drunk. In another Hadith the Prophet said "Water of ZamZam is a healer of every disease. Muslims throughout the world do believe that the water is blessed and accordingly it is considered as one of the best gift to be offered.<ref name="S. H. A. Careem"></ref>}}

{{Quote||Four senior experts of Bangladesh Atomic Energy Commission have found the water of ZamZam well to be scientifically superior to tap or solar pump water. The experts have analysed and tested samples of water from ZamZam and from tap and solar pumps.

It was found that the ZamZam water has a curative effect.

Alkaline in nature, the ZamZam water can neutralise excess hydrochloric acid formed in the stomach and reduces heartburn.

Iodide, sulphate and nitrate contents are also much higher in the ZamZam water. Supply of iodide through ZamZam may sufficiently fulfil the requirement of iodide for the thyroid organ of a body. The research was carried out jointly by M. A. Khan, A. K. M. Sheriff, K. M. Idris and M. Alamgir.

It was revealed that contents of macro-nutrients like magnesium, sodium and potassium were manifold higher in ZamZam water than in tap and solar pump water.

The scientists said all the data indicated that ZamZam water had much more nutritive values than ordinary underground water.

The hardness of ZamZam water is four times that of tap and solar pump water but it is within the acceptable limit set by the WHO, the researchers found.<ref name="S. H. A. Careem"></ref>}}

==Zamzam Water and Health==

===Arsenic Poisoning===

Arsenic poisoning is caused by increased levels of the element arsenic in the body. Symptoms of arsenic poisoning include headaches, confusion, sleepiness, convulsions, vomiting, diarrhea, kidney, liver and lung problems, and can even result in coma or death.<ref>[{{Reference archive|1=http://www.chelationtherapyonline.com/articles/p110.htm|2=2011-05-07}} Arsenic Poisoning Symptoms And Treatments] - Chelation Therapy Online, accessed May 7, 2011</ref><ref>[{{Reference archive|1=http://en.wikipedia.org/wiki/Arsenic_poisoning|2=2011-05-07}} Arsenic poisoning] - Wikipedia, accessed May 7, 2011</ref>

{{Quote||Arsenicosis is the effect of arsenic poisoning, usually over a long period such as from 5 to 20 years. Drinking arsenic-rich water over a long period results in various health effects including skin problems (such as colour changes on the skin, and hard patches on the palms and soles of the feet), skin cancer, cancers of the bladder, kidney and lung, and diseases of the blood vessels of the legs and feet, and possibly also diabetes, high blood pressure and reproductive disorders.<ref name="World Health Organization">[{{Reference archive|1=http://who.int/water_sanitation_health/diseases/arsenicosis/en/|2=2011-05-07}} Water-related diseases/ Arsenicosis] - World Health Organization, accessed May 7, 2011</ref>}}

The World Health Organization state that a level of 0.01 mg/L poses a risk of 6 in 10000 chance of lifetime skin cancer risk and contends that this level of risk is acceptable.<ref>[{{Reference archive|1=http://www.who.int/water_sanitation_health/dwq/arsenic2/en/index2.html|2=2011-05-07}} Towards an assessment of the socioeconomic impact of arsenic poisoning in Bangladesh] - World Health Organization, 2000</ref>

===Fluoride and Other Naturally Occurring Elements===

Fluoride is found naturally in low concentration in drinking water and foods.<ref>[{{Reference archive|1=http://www.who.int/water_sanitation_health/dwq/chemicals/fluoride.pdf|2=2011-05-07}} Fluoride in Drinking-water] - World Health Organization, 2004</ref> In these small naturally occurring amounts fluoride is beneficial, and the fluoridation of water is known to prevent tooth decay.<ref>Griffin SO, Regnier E, Griffin PM, Huntley V (2007) - [{{Reference archive|1=http://jdr.sagepub.com/content/86/5/410|2=2011-05-07}} Effectiveness of fluoride in preventing caries in adults] - J. Dent. Res. 86 (5): 410–5</ref>

Similarly, iron is a naturally occurring element within food,<ref>[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.whfoods.com%2Fgenpage.php%3Ftname%3Dnutrient%26dbid%3D70&date=2011-05-07 Iron] - The George Mateljan Foundation, accessed May 7, 2011</ref> and not enough iron in our diet can cause iron deficiency anemia, the most common form of anemia worldwide.<ref>Rebecca J. Stoltzfus - [{{Reference archive|1=http://jn.nutrition.org/content/131/2/565S.full.pdf+html|2=2011-05-07}} Iron-Deficiency Anemia: Reexamining the Nature and Magnitude of the Public Health Problem] - Center for Human Nutrition, Department of International Health, School of Hygiene and Public Health, The Johns Hopkins University, Baltimore MD</ref>

On the other hand, arsenic is a toxic element that has no apparent beneficial health effects for humans regardless of the quantity consumed.<ref name="World Health Organization"></ref>

===Arsenic and Zamzam===

In October 2005, the British Food Standards Agency issued warnings against "fraudulent" Zamzam water being commercially sold which contained dangerous levels of arsenic (over three times the legal limit recommended by the World Health Organization).

{{Quote||The Food Standards Agency is advising consumers to be aware of the fraudulent sale of Zam Zam water that may contain high levels of arsenic. This issue was first brought to the Agency's attention by Muslim leaders.

Zam Zam water, which is sacred to Muslims, comes from a specific source in Saudi Arabia and cannot legally be exported from the country for commercial sale.

A brand of Zam Zam formally sampled by the London Borough of Westminster has been found to contain almost three times the permitted level of arsenic, which could contribute to increasing people's risk of cancer.

The local authority has taken action to prevent further sale of the product from the outlet.

In addition they have contacted the importer of the water to ensure that they stop importing the product. No other outlets are known to have stocked this product.

Other brands of Zam Zam water are thought to be on sale in the UK and could be similarly contaminated.

As genuine Zam Zam water cannot be legally exported from Saudi Arabia for commercial sale, any product found in the shops would have an uncertain provenance and pose a possible safety risk.<ref>[{{Reference archive|1=http://tna.europarchive.org/20110116113217/http://www.food.gov.uk/news/newsarchive/2005/oct/zamzam|2=2011-05-07}} Zam Zam water warning] - Food Standards Agency, October 20, 2005</ref>}}

However, in May 2011, a BBC investigation found that, like the "fraudulent" Zamzam water being sold in 2005, genuine Zamzam water taken from the well also contained arsenic levels three times the legal limit.

In addition to the dangerous arsenic levels, the holy water contained high levels of nitrate and potentially harmful bacteria.

{{Quote||[Samples from taps which were linked to the Zam Zam well and bottles on sale in Mecca] showed high levels of nitrate and potentially harmful bacteria, and traces of arsenic at three times the permitted maximum level, just like the illegal water which was purchased in the UK.

Dr Yunes Ramadan Teinaz, an environmental health officer who has previously warned about Zam Zam water, said it was "a sensitive matter".

"People see this water as a holy water," he added.

"They find it difficult to accept that it is contaminated but the authorities in Saudi Arabia or in the UK must take action," he said.<ref name="BBC News">Guy Lynn - [{{Reference archive|1=http://www.bbc.co.uk/news/uk-england-london-13267205|2=2011-05-07}} Contaminated Zam Zam holy water from Mecca sold in UK] - BBC News, May 5, 2011</ref>}}

The BBC were also told that there are Muslims in the UK who drink nothing but Zamzam water.<ref name="BBC News"></ref>

These findings suggest that a large number of Muslims consuming this water are at risk for [[w:Arsenic poisoning|arsenicosis]].

[[Category:Islam and Science]]
[[Category:Health]]

==See Also==

{{Translation-links-english|[[Кладенецът Замзам|Bulgarian]]}}

==References==
{{reflist}}
[[bg:Кладенецът Замзам]]
[[Category:Hygiene]]
[[Category:Locations]]
[[Category:Pre-Islamic Arabia]]
[[Category:Sacred history]]
[[Category:Miracles]]
[[Category:Ritual]]

Zunar (Islamic Yellow-Badge Practices)

2026-05-09T17:10:51Z

Asmith: /* Origin and history */

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[[File:Coptic and Jewish Badges.jpg|thumb|right|230px|Left: Yellow badge made mandatory by the Nazis, worn to identify Jews in France. Right: 10th century badge incorporating a cross, worn to identify Christians in Egypt.]]
'''Zunār''' (زنار) was a wide yellow belt made of cloth. It was part of the clothing that [[non-Muslims]] under [[Dhimmitude]] were required to wear in order to differentiate themselves from Muslims.

The requirement to wear it were dictated by Umar Ibn Al-Khattab, the second Rightly-guided [[Caliph]], and formed one of his many "well-known conditions" in the [[Pact of Umar]] (637 AD).<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir - Paying Jizyah is a Sign of Kufr and Disgrace]</ref>

The [[Yellow Badge|yellow badge]] that was to be eventually used by the Nazis as a badge of shame against the Jews was actually first introduced by a Muslim caliph in Baghdad in the 9th century as a variant of the zunār. This then spread to the western world during medieval times.<ref>Bernard Lewis - [http://press.princeton.edu/titles/1434.html The Jews of Islam] - Princeton University Press, June 1, 1987, pp. 25-26.</ref>

As recently as 2001, Afghanistan's Hindus were required to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from [[Islam|Islamic]] ones.<ref>[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref>Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref>T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref>

Traditional Islamic sources proscribe Islamic rulers to impose the [[Dhimmitude|dhimma]] or pact of "protection" upon non-believers living in their realms. This pact includes inter alia the responsibility of the protected dhimmis (Christians or Jews under the "protection" of the dhimma) to pay a special tax, not propagate their religion, not take Muslim women as wives, and also to wear special articles of clothing to distinguish them from non-Muslims inter alia. These articles of clothing took many forms, such as a special color of cloth or a specially colored belt, and may have influenced later European Christian traditions of enforcing special colors of clothing on non-believers, particularly Jews, and even the Nazi practice of forcing Jews to wear the "Judenstern" or yellow "Jew-star."

The yellow badge (or yellow patch), also referred to as a Jewish badge, was a cloth patch that Jews were ordered to sew on their outer garments in order to mark them as Jews in public. It is intended to be a badge of shame associated with [[antisemitism]].<ref>"''But the wearing of a badge or outward sign — whose effect, intended or otherwise, successful or not, was to shame and to make vulnerable as well as to distinguish the wearer…''" - D'Ancona, Jacob (2003). The City Of Light. New York: Citadel. pp. 23–24. ISBN 0806524634.</ref>

This badge, that was to be eventually used by the Nazis against the Jews, was actually first introduced by a Muslim [[caliph]] in Baghdad in the 9th century as a variant of the [[Zunar|zunnār]] belt. This then spread to the western world in medieval times.<ref name="Bernard Lewis">Bernard Lewis, [http://press.princeton.edu/titles/1434.html The Jews of Islam], Princeton University Press, June 1, 1987, ISBN 9780691008073, pp. 25-26.</ref>

==Origin and history==

Under [[Dhimmitude]], the Islamic system of governing [[Non-Muslims|non-Muslim]] populations and their interactions with Muslims, Muslim superiority was expressed through numerous ways, including [[Shari'ah (Islamic Law)|laws]] that established what colors, clothing or hats they were permitted or not permitted to wear.

In traditional [[Sunni|Sunni]] Islamic law, the use of distinctive clothing or marks for Jewish and other religious communities can be traced back to the [[Pact of Umar]] (637 AD), a pact that contains the terms dictated by the second Rightly-guided Caliph,<ref>"''...This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.''" - [http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir, Paying Jizyah is a Sign of Kufr and Disgrace]</ref> and seems to reflect Prophet [[Muhammad]]'s wishes for his followers to look and act "differently" than the Jews.<ref>"''Narrated Abu Huraira : The Prophet said, "Jews and Christians do not dye their hair so you should do the opposite of what they do.''" - {{Bukhari|||5899|darussalam}}</ref><ref>"''Narrated Ubadah ibn as-Samit: The Apostle of Allah (peace be upon him) used to stand up for a funeral until the corpse was placed in the grave. A learned Jew (once) passed him and said: This is how we do. The Prophet (peace be upon him) sat down and said: Sit down and act differently from them.''" - {{Abu Dawud||3176|darussalam}}</ref>

In the early Islamic period, non-Muslims were required to wear distinctive marks in public, such as metal seals fixed around their necks. Likewise, they were not allowed to wear colors associated with Islam, particularly green.<ref>Hourani, Albert, A History of the Arab Peoples, London: Faber and Faber, 1991, ISBN 0571166636, p.117</ref> The practice of physically branding Jews and Christians appears to have been begun in early medieval Baghdad and was considered highly degrading.<ref>Bernard Lewis, Semites and Anti-Semites: An Inquiry Into Conflict and Prejudice, 1999, W. W. Norton & Company press, ISBN 0393318397, p.131</ref>

Christians and Jews were forced to wear special emblems on their clothes. The yellow badge was first introduced by a caliph in Baghdad in the 9th century<ref name="Bernard Lewis"></ref> as a variant of the zunnār belt and spread to the western world in medieval times. Even in public baths, non-Muslims wore medallions suspended from cords around their necks so no one would mistake them for Muslims. Belts, headgear, shoes, armbands and/or cloth patches were also used. Under [[Shiite|Shi'ite]] rules, they were not even allowed to use the same baths.<ref name="Bernard Lewis"></ref> In 1005 the Jews of Egypt were ordered to wear bells on their garments.<ref name="Ulysse Robert">[{{Reference archive|1=http://www.jewishencyclopedia.com/articles/2317-badge|2=2012-05-15}} Yellow badge] - Jewish Encyclopedia, accessed May 15, 2012</ref>

Apart from Jews, Hindus living under Islamic rule in India were often forced to wear yellow badges as well. During the reign of Akbar the Great, his general Husain Khan 'Tukriya' forcibly made Hindus wear discriminatory yellow badges<ref>Harbans, Mukhia (2004). The Mughals of India. Blackwell Publishing. p. 153. ISBN 9780631185550.</ref> on their shoulders or sleeves.<ref>Nijjar, Bakhshish Singh (1968). Panjāb Under the Great Mughals, 1526-1707. Thacker. p. 128.</ref>

The yellow badge first appeared in Europe via the Fourth Council of the Lateran of 1215 which ruled that Jews and Muslims must be distinguishable by their dress (Latin "habitus")". The Jewish Encyclopedia entry notes: "The idea of such a discrimination seems to have been derived from Islam, in which the dress of the Jews was distinguished by a different color from that of the true believer as early as the Pact of Omar (640), by which Jews were ordered to wear a yellow seam on their upper garments (D'Ohsson, "Histoire des Mogols," 1854, iii. 274)."<ref name="Ulysse Robert"></ref>

A similar policy was later implemented by the German Nazis. After the invasion of Poland in 1939 there were initially different local decrees forcing Jews to wear a distinctive sign, during the General Government. The requirement to wear the Star of David with the word "Jude" (German for "Jew") inscribed was then extended to all Jews over the age of six in the Reich (current day Germany, Austria, parts of Poland, Slovakia and Luxemberg where German speakers predominated) and the Protectorate of Bohemia and Moravia (German-occupied Czechoslovakia) (by a decree issued on September 1, 1941, signed by Reinhard Heydrich) and was gradually introduced in other German-occupied areas, where local words were used (e.g. Juif in French, Jood in Dutch).

This practice was again revived most recently in the Islamic world, where in 2001, Afghanistan's Hindus were required by the [[Taliban]] to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from [[Islam|Islamic]] ones.<ref name="Hindus1">[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref name="Hindus2">Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref name="Hindus3">T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref>

==Islamic timeline==

{| class="wikitable" border="1" cellspacing="0" cellpadding="5" width="100%"
! width="55px" |Date
!Description
|-
|637 AD
|The Pact of Umar which stipulates that Christians (and by implication also Jews) living in Muslim lands are required to wear the Zunār, a wide yellow belt made of cloth, in addition to other forms of distinctive clothing.<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir: Paying Jizyah is a Sign of Kufr and Disgrace]</ref>
|-
|850 AD
|A decree of the Abbassid Caliph Al-Mutawakkil, reported by the 10th century historian Muhammad ibn Jarir al-Tabari, requires Christian and Jewish subjects to wear honey-coloured hoods and belts of a particular type.<ref>[{{Reference archive|1=http://www.jewishvirtuallibrary.org/jsource/History/caliphdecree.html|2=2012-05-15}} Decree of Caliph al-Mutawakkil] - Jewish Virtual Library, accessed May 15, 2012</ref>
|-
|1005 AD
|Fatimid Caliph Al-Hakim, orders Jewish and Christian residents to wear bells on their garments and a "golden calf" (made of wood) around the neck when bathing with Muslims.<ref> Roumani, Maurice M. (Summer 2003). "[http://mq.dukejournals.org/content/14/3/41.short The Silent Refugees: Jews from Arab Countries]". Mediterranean Quarterly (Duke University Press) 14 (3): pp. 41–77.</ref>
|-
|1058 AD
|Seljuk authorities in the Abbasid empire start to enforce existing laws imposing distinctive dress on Christians and Jews. Non-Muslims in Baghdad are forced to wear signs on their dress.<ref name="Abbasid">[{{Reference archive|1=http://web.archive.org/web/20070416075932/http://www.jewishgates.com/file.asp?File_ID=64|2=2012-05-15}} Fatimids and Seljuks: 909 CE-1100's CE] - JewishGates, Internet Archive capture dated April 16, 2007</ref>
|-
|1085 AD
|Non-Muslims are required to wear distinctive signs on their turbans.<ref name="Abbasid"></ref>
|-
|1091 AD
|Abbasid Caliph Al-Muqtadi decrees that the "non-believers" had to wear yellow headgear and girdles of various colors, and a sign of lead around their necks to show they had to pay the poll-tax. Women had to wear shoes of different colors, such as one red and the other black.<ref name="Abbasid"></ref>
|-
|1121 AD
|A letter from Baghdad describes decrees regulating Jewish clothes: "two yellow badges, one on the headgear and one on the neck. Furthermore, each Jew must hang round his neck a piece of lead with the word dhimmi on it. He also has to wear a belt round his waist. The women have to wear one red and one black shoe and have a small bell on their necks or shoes."<ref>Paul Johnson, A History of the Jews (1987), p.204</ref>
|-
|1215 AD
|The yellow badge makes its first appearance in Europe when the Fourth Lateran Council headed by Pope Innocent III declares: "Jews and Saracens of both sexes in every Christian province and at all times shall be marked off in the eyes of the public from other peoples through the character of their dress."<ref>Fourth Lateran Council, Canon 68</ref>
|-
|1315 AD
|Emir Ismael Abu-I-Walid forces the Jews of Granada to wear the yellow badge.<ref name="Ulysse Robert"></ref>
|-
|1939 AD
|The yellow badge makes its first appearance among the Nazis, when a number of local German occupational commanders order Jewish Poles in their areas to wear an identifying mark under the threat of death.
|-
|2001 AD
|The Taliban regime in the Islamic Emirate of Afghanistan require all Hindus to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from Islamic ones.<ref name="Hindus1"></ref><ref name="Hindus2"></ref><ref name="Hindus3"></ref>
|}

==Related practices==

===Stamping the necks of dhimmis who paid the Jizyah===
A related practice to visually distinguish those who had and had not paid the Jizyah (described below as the 'poll-tax').
{{Quote|{{citation|title=Economic Functions of an Islamic State: The Early Experience|author=S. M. Hasanuz Zaman|publisher=The Islamic Foundation|year=1991|pages=214-215|ISBN=0860372022|url=https://www.goodreads.com/book/show/40360540-economic-functions-of-an-islamic-state|edition=Revised}}|In order to manage the affairs of the land, '''Caliph 'Umar''', first had experienced persons survey it and then conduct a census of the population which was also to be subjected to poll-tax [defined by the author as Jizyah]. It is not known how large a team of assistants they took with them because a survey of the whole province could not be undertaken by only one or two men in a reasonable time. Residential areas and houses were excluded from survey. Similarly the undergrowth, area covered under water, or the area inaccessible to water, and mounds (''tala'') were also excluded. Thus the total area of surveyed land was reportedly 36 million ''jarib'' or 125 ''farsakh'' in length and 80 ''farsakh'' in breadth or 10,000 square ''farsakh''. '''In order that people should not evade poll-tax [defined by the author as Jizyah] by pretending to have been counted, a seal was fixed on their necks after they had been counted. A man without a seal was declared to be unprotected [i.e. they would have no civil rights or protections]. Thus about 550,000 persons were dealt with in this way.'''}}

=== Taliban issues yellow badges for Afghani Hindus ===
{{Quote|{{citation|title=Taliban: Militant Islam, Oil and Fundamentalism in Central Asia|author=Ahmed Rashid|year=2010|ISBN=9780300163681|url=https://yalebooks.yale.edu/book/9780300163681/taliban|page=218|publisher=Yale University Press|edition=2nd}}|As pressure mounted on the Taliban, the moderate wing within its leadership – who despised the Arabs, was opposed to international terrorism, and was secretly willing to negotiate with the United Nations and others – suffered a major setback when their leader, Mullah Mohammed Rabbani, died of cancer in a Karachi hospital on 16 April. Rabbani was the de facto second in command of the Taliban and had strongly opposed the growing influence of the Arabs on the movement. With Rabbani gone, Al Qaeda persuaded Mullah Mohammed Omar to issue extreme edicts imposing mandates that were unrelated to Afghan culture and tradition. '''Over a few weeks the Taliban''' ordered the closing down of foreign hospitals, '''declared that all Afghan Hindus would have to wear yellow badges''', banned the Internet, put eight Western humanitarian workers on trial and forced the UN’s World Food Programme to shut down its bakeries, which had provided affordable bread to millions of hungry people.}}

==See also==

*[[The Pact of Umar]]

==External links==

*[{{Reference archive|1=http://www.jewishencyclopedia.com/articles/2317-badge|2=2012-05-15}} Yellow badge] ''- Jewish Encyclopedia''

==References==
{{Reflist|30em}}

[[Category:Dhimma]]
[[Category:Shariah (Islamic Law)]]
[[Category:Human rights]]
[[Category:Antisemitism]]
[[Category:Criticism of Islam]]
[[Category:Caliphate]]
[[Category:Islamic History]]

Zunar (Islamic Yellow-Badge Practices)

2026-05-09T17:10:31Z

Asmith: /* Origin and history */ fixed language and score

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[[File:Coptic and Jewish Badges.jpg|thumb|right|230px|Left: Yellow badge made mandatory by the Nazis, worn to identify Jews in France. Right: 10th century badge incorporating a cross, worn to identify Christians in Egypt.]]
'''Zunār''' (زنار) was a wide yellow belt made of cloth. It was part of the clothing that [[non-Muslims]] under [[Dhimmitude]] were required to wear in order to differentiate themselves from Muslims.

The requirement to wear it were dictated by Umar Ibn Al-Khattab, the second Rightly-guided [[Caliph]], and formed one of his many "well-known conditions" in the [[Pact of Umar]] (637 AD).<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir - Paying Jizyah is a Sign of Kufr and Disgrace]</ref>

The [[Yellow Badge|yellow badge]] that was to be eventually used by the Nazis as a badge of shame against the Jews was actually first introduced by a Muslim caliph in Baghdad in the 9th century as a variant of the zunār. This then spread to the western world during medieval times.<ref>Bernard Lewis - [http://press.princeton.edu/titles/1434.html The Jews of Islam] - Princeton University Press, June 1, 1987, pp. 25-26.</ref>

As recently as 2001, Afghanistan's Hindus were required to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from [[Islam|Islamic]] ones.<ref>[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref>Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref>T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref>

Traditional Islamic sources proscribe Islamic rulers to impose the [[Dhimmitude|dhimma]] or pact of "protection" upon non-believers living in their realms. This pact includes inter alia the responsibility of the protected dhimmis (Christians or Jews under the "protection" of the dhimma) to pay a special tax, not propagate their religion, not take Muslim women as wives, and also to wear special articles of clothing to distinguish them from non-Muslims inter alia. These articles of clothing took many forms, such as a special color of cloth or a specially colored belt, and may have influenced later European Christian traditions of enforcing special colors of clothing on non-believers, particularly Jews, and even the Nazi practice of forcing Jews to wear the "Judenstern" or yellow "Jew-star."

The yellow badge (or yellow patch), also referred to as a Jewish badge, was a cloth patch that Jews were ordered to sew on their outer garments in order to mark them as Jews in public. It is intended to be a badge of shame associated with [[antisemitism]].<ref>"''But the wearing of a badge or outward sign — whose effect, intended or otherwise, successful or not, was to shame and to make vulnerable as well as to distinguish the wearer…''" - D'Ancona, Jacob (2003). The City Of Light. New York: Citadel. pp. 23–24. ISBN 0806524634.</ref>

This badge, that was to be eventually used by the Nazis against the Jews, was actually first introduced by a Muslim [[caliph]] in Baghdad in the 9th century as a variant of the [[Zunar|zunnār]] belt. This then spread to the western world in medieval times.<ref name="Bernard Lewis">Bernard Lewis, [http://press.princeton.edu/titles/1434.html The Jews of Islam], Princeton University Press, June 1, 1987, ISBN 9780691008073, pp. 25-26.</ref>

==Origin and history==

Under [[Dhimmitude]], the Islamic system of governing [[Non-Muslims|non-Muslim]] populations and their interactions with Muslims, Muslim superiority was expressed through numerous ways, including [[Shari'ah (Islamic Law)|laws]] that established what colors, clothing or hats they were permitted or not permitted to wear.

In traditional Islamic [[Sunni|orthodoxy]], the use of distinctive clothing or marks for Jewish and other religious communities can be traced back to the [[Pact of Umar]] (637 AD), a pact that contains the terms dictated by the second Rightly-guided Caliph,<ref>"''...This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.''" - [http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir, Paying Jizyah is a Sign of Kufr and Disgrace]</ref> and seems to reflect Prophet [[Muhammad]]'s wishes for his followers to look and act "differently" than the Jews.<ref>"''Narrated Abu Huraira : The Prophet said, "Jews and Christians do not dye their hair so you should do the opposite of what they do.''" - {{Bukhari|||5899|darussalam}}</ref><ref>"''Narrated Ubadah ibn as-Samit: The Apostle of Allah (peace be upon him) used to stand up for a funeral until the corpse was placed in the grave. A learned Jew (once) passed him and said: This is how we do. The Prophet (peace be upon him) sat down and said: Sit down and act differently from them.''" - {{Abu Dawud||3176|darussalam}}</ref>

In the early Islamic period, non-Muslims were required to wear distinctive marks in public, such as metal seals fixed around their necks. Likewise, they were not allowed to wear colors associated with Islam, particularly green.<ref>Hourani, Albert, A History of the Arab Peoples, London: Faber and Faber, 1991, ISBN 0571166636, p.117</ref> The practice of physically branding Jews and Christians appears to have been begun in early medieval Baghdad and was considered highly degrading.<ref>Bernard Lewis, Semites and Anti-Semites: An Inquiry Into Conflict and Prejudice, 1999, W. W. Norton & Company press, ISBN 0393318397, p.131</ref>

Christians and Jews were forced to wear special emblems on their clothes. The yellow badge was first introduced by a caliph in Baghdad in the 9th century<ref name="Bernard Lewis"></ref> as a variant of the zunnār belt and spread to the western world in medieval times. Even in public baths, non-Muslims wore medallions suspended from cords around their necks so no one would mistake them for Muslims. Belts, headgear, shoes, armbands and/or cloth patches were also used. Under [[Shiite|Shi'ite]] rules, they were not even allowed to use the same baths.<ref name="Bernard Lewis"></ref> In 1005 the Jews of Egypt were ordered to wear bells on their garments.<ref name="Ulysse Robert">[{{Reference archive|1=http://www.jewishencyclopedia.com/articles/2317-badge|2=2012-05-15}} Yellow badge] - Jewish Encyclopedia, accessed May 15, 2012</ref>

Apart from Jews, Hindus living under Islamic rule in India were often forced to wear yellow badges as well. During the reign of Akbar the Great, his general Husain Khan 'Tukriya' forcibly made Hindus wear discriminatory yellow badges<ref>Harbans, Mukhia (2004). The Mughals of India. Blackwell Publishing. p. 153. ISBN 9780631185550.</ref> on their shoulders or sleeves.<ref>Nijjar, Bakhshish Singh (1968). Panjāb Under the Great Mughals, 1526-1707. Thacker. p. 128.</ref>

The yellow badge first appeared in Europe via the Fourth Council of the Lateran of 1215 which ruled that Jews and Muslims must be distinguishable by their dress (Latin "habitus")". The Jewish Encyclopedia entry notes: "The idea of such a discrimination seems to have been derived from Islam, in which the dress of the Jews was distinguished by a different color from that of the true believer as early as the Pact of Omar (640), by which Jews were ordered to wear a yellow seam on their upper garments (D'Ohsson, "Histoire des Mogols," 1854, iii. 274)."<ref name="Ulysse Robert"></ref>

A similar policy was later implemented by the German Nazis. After the invasion of Poland in 1939 there were initially different local decrees forcing Jews to wear a distinctive sign, during the General Government. The requirement to wear the Star of David with the word "Jude" (German for "Jew") inscribed was then extended to all Jews over the age of six in the Reich (current day Germany, Austria, parts of Poland, Slovakia and Luxemberg where German speakers predominated) and the Protectorate of Bohemia and Moravia (German-occupied Czechoslovakia) (by a decree issued on September 1, 1941, signed by Reinhard Heydrich) and was gradually introduced in other German-occupied areas, where local words were used (e.g. Juif in French, Jood in Dutch).

This practice was again revived most recently in the Islamic world, where in 2001, Afghanistan's Hindus were required by the [[Taliban]] to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from [[Islam|Islamic]] ones.<ref name="Hindus1">[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref name="Hindus2">Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref name="Hindus3">T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref>

==Islamic timeline==

{| class="wikitable" border="1" cellspacing="0" cellpadding="5" width="100%"
! width="55px" |Date
!Description
|-
|637 AD
|The Pact of Umar which stipulates that Christians (and by implication also Jews) living in Muslim lands are required to wear the Zunār, a wide yellow belt made of cloth, in addition to other forms of distinctive clothing.<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir: Paying Jizyah is a Sign of Kufr and Disgrace]</ref>
|-
|850 AD
|A decree of the Abbassid Caliph Al-Mutawakkil, reported by the 10th century historian Muhammad ibn Jarir al-Tabari, requires Christian and Jewish subjects to wear honey-coloured hoods and belts of a particular type.<ref>[{{Reference archive|1=http://www.jewishvirtuallibrary.org/jsource/History/caliphdecree.html|2=2012-05-15}} Decree of Caliph al-Mutawakkil] - Jewish Virtual Library, accessed May 15, 2012</ref>
|-
|1005 AD
|Fatimid Caliph Al-Hakim, orders Jewish and Christian residents to wear bells on their garments and a "golden calf" (made of wood) around the neck when bathing with Muslims.<ref> Roumani, Maurice M. (Summer 2003). "[http://mq.dukejournals.org/content/14/3/41.short The Silent Refugees: Jews from Arab Countries]". Mediterranean Quarterly (Duke University Press) 14 (3): pp. 41–77.</ref>
|-
|1058 AD
|Seljuk authorities in the Abbasid empire start to enforce existing laws imposing distinctive dress on Christians and Jews. Non-Muslims in Baghdad are forced to wear signs on their dress.<ref name="Abbasid">[{{Reference archive|1=http://web.archive.org/web/20070416075932/http://www.jewishgates.com/file.asp?File_ID=64|2=2012-05-15}} Fatimids and Seljuks: 909 CE-1100's CE] - JewishGates, Internet Archive capture dated April 16, 2007</ref>
|-
|1085 AD
|Non-Muslims are required to wear distinctive signs on their turbans.<ref name="Abbasid"></ref>
|-
|1091 AD
|Abbasid Caliph Al-Muqtadi decrees that the "non-believers" had to wear yellow headgear and girdles of various colors, and a sign of lead around their necks to show they had to pay the poll-tax. Women had to wear shoes of different colors, such as one red and the other black.<ref name="Abbasid"></ref>
|-
|1121 AD
|A letter from Baghdad describes decrees regulating Jewish clothes: "two yellow badges, one on the headgear and one on the neck. Furthermore, each Jew must hang round his neck a piece of lead with the word dhimmi on it. He also has to wear a belt round his waist. The women have to wear one red and one black shoe and have a small bell on their necks or shoes."<ref>Paul Johnson, A History of the Jews (1987), p.204</ref>
|-
|1215 AD
|The yellow badge makes its first appearance in Europe when the Fourth Lateran Council headed by Pope Innocent III declares: "Jews and Saracens of both sexes in every Christian province and at all times shall be marked off in the eyes of the public from other peoples through the character of their dress."<ref>Fourth Lateran Council, Canon 68</ref>
|-
|1315 AD
|Emir Ismael Abu-I-Walid forces the Jews of Granada to wear the yellow badge.<ref name="Ulysse Robert"></ref>
|-
|1939 AD
|The yellow badge makes its first appearance among the Nazis, when a number of local German occupational commanders order Jewish Poles in their areas to wear an identifying mark under the threat of death.
|-
|2001 AD
|The Taliban regime in the Islamic Emirate of Afghanistan require all Hindus to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from Islamic ones.<ref name="Hindus1"></ref><ref name="Hindus2"></ref><ref name="Hindus3"></ref>
|}

==Related practices==

===Stamping the necks of dhimmis who paid the Jizyah===
A related practice to visually distinguish those who had and had not paid the Jizyah (described below as the 'poll-tax').
{{Quote|{{citation|title=Economic Functions of an Islamic State: The Early Experience|author=S. M. Hasanuz Zaman|publisher=The Islamic Foundation|year=1991|pages=214-215|ISBN=0860372022|url=https://www.goodreads.com/book/show/40360540-economic-functions-of-an-islamic-state|edition=Revised}}|In order to manage the affairs of the land, '''Caliph 'Umar''', first had experienced persons survey it and then conduct a census of the population which was also to be subjected to poll-tax [defined by the author as Jizyah]. It is not known how large a team of assistants they took with them because a survey of the whole province could not be undertaken by only one or two men in a reasonable time. Residential areas and houses were excluded from survey. Similarly the undergrowth, area covered under water, or the area inaccessible to water, and mounds (''tala'') were also excluded. Thus the total area of surveyed land was reportedly 36 million ''jarib'' or 125 ''farsakh'' in length and 80 ''farsakh'' in breadth or 10,000 square ''farsakh''. '''In order that people should not evade poll-tax [defined by the author as Jizyah] by pretending to have been counted, a seal was fixed on their necks after they had been counted. A man without a seal was declared to be unprotected [i.e. they would have no civil rights or protections]. Thus about 550,000 persons were dealt with in this way.'''}}

=== Taliban issues yellow badges for Afghani Hindus ===
{{Quote|{{citation|title=Taliban: Militant Islam, Oil and Fundamentalism in Central Asia|author=Ahmed Rashid|year=2010|ISBN=9780300163681|url=https://yalebooks.yale.edu/book/9780300163681/taliban|page=218|publisher=Yale University Press|edition=2nd}}|As pressure mounted on the Taliban, the moderate wing within its leadership – who despised the Arabs, was opposed to international terrorism, and was secretly willing to negotiate with the United Nations and others – suffered a major setback when their leader, Mullah Mohammed Rabbani, died of cancer in a Karachi hospital on 16 April. Rabbani was the de facto second in command of the Taliban and had strongly opposed the growing influence of the Arabs on the movement. With Rabbani gone, Al Qaeda persuaded Mullah Mohammed Omar to issue extreme edicts imposing mandates that were unrelated to Afghan culture and tradition. '''Over a few weeks the Taliban''' ordered the closing down of foreign hospitals, '''declared that all Afghan Hindus would have to wear yellow badges''', banned the Internet, put eight Western humanitarian workers on trial and forced the UN’s World Food Programme to shut down its bakeries, which had provided affordable bread to millions of hungry people.}}

==See also==

*[[The Pact of Umar]]

==External links==

*[{{Reference archive|1=http://www.jewishencyclopedia.com/articles/2317-badge|2=2012-05-15}} Yellow badge] ''- Jewish Encyclopedia''

==References==
{{Reflist|30em}}

[[Category:Dhimma]]
[[Category:Shariah (Islamic Law)]]
[[Category:Human rights]]
[[Category:Antisemitism]]
[[Category:Criticism of Islam]]
[[Category:Caliphate]]
[[Category:Islamic History]]

Shari'ah (Islamic Law)

2026-04-30T22:45:27Z

Asmith: /* Islamic Laws: */ fixing language

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'''Islamic Laws''' are made up of Shariah|Shari'ah ('‎شريعة Šarīʿah) and ''Islamic jurisprudence'' (فقه‎ [[Fiqh]]). Shari'ah is seen as sacred and constitutes the [[Qur'an]] and [[Muhammad]]'s [[Sunnah]] (way), which is found in the [[Hadith]] and [[Sira]]. Islamic jurisprudence is a complimentary expansion and explanation of the former by Islamic jurists and scholars, belonging to various legal schools ([[Madh'hab|Madhabs]]), who rely also on [[Daleel|Ijma and Qiyas]] (consensus and analogy). The term Shari'ah is also often applied to its body of law.

Sharia based laws exist in about half of the world's Muslim-majority countries, typically as a basis for personal status laws (areas such as marriage and divorce, inheritance, and child custody), and about a dozen Muslim countries apply sharia to criminal law, in part or in full.<ref>Kali Robinson[https://www.cfr.org/backgrounder/understanding-sharia-intersection-islam-and-law Understanding Sharia: The Intersection of Islam and the Law] Council on Foreign Relations, 2021</ref> Most Muslim-majority countries also legislate punishments for blasphemy (as do many Christian countries).<ref>[https://persecution.exmuslims.org/countries Persecution tracker - Countries profile] - exmuslims.org</ref>

In modern times, Islamic modernist scholars have grown in influence, "reopening the door of [[Ijtihad]]" (independent legal reasoning).<ref>https://www.britannica.com/topic/sharia/Reform-of-sharia-law Reform of Sharia Law] - Encyclopedia Britannica website</ref> Islamic modernists tend to reject or contextualise traditional Islamic jurisprudence and take a historical-critical approach to the authenticity of hadiths. Dr. Khaled Abou El Fadl is a Professor of Law at UCLA and an example of a prominent modernist Islamic scholar and jurist. The concepts of maqasid (overall aims) and maslaha (public interest) have been used in various countries in an attempt to balance modern needs with Islamic principles. Moving in the opposite direction, the revived Taliban regime in Afghanistan and various Salafi-Jihadist and Islamist political groups around the world have implemented or seek to enforce Sharia based laws, sometimes with an extreme methodology.<ref>Amal Sethi (2025) [https://papers.ssrn.com/sol3/papers.cfm?abstract_id=5037098 The Rule Of Law In Afghanistan: Prospects Under The Taliban Rule] in Marek Safjan (ed), The Revival of the Rule of Law Issue, 57-78</ref>

==Shari'ah==

Shari'ah not only governs public life, but also many facets of ones personal life. It has laws covering Muslim interactions with non-Muslims, sexuality, food, rituals, leisure activities, dress, hygiene etc. This is due to Muhammad's pivotal role in both the practice of Islam and the formation of Islamic law. He is considered by all Muslims, in Islamic theology, as the [[Uswa Hasana|uswa hasana]] (perfect example). Since both the practice of Islam and its laws are based on the same source, they are inseparable from one another.

{{Quote|1=[http://www.readingislam.com/servlet/Satellite?cid=1123996016202&pagename=IslamOnline-English-AAbout_Islam/AskAboutIslamE/AskAboutIslamE The Importance of Shari`ah] Salem Al-Hasi, May 26, 2004|2=...Shari`ah is life for the Muslims’ souls and a way of life for them. 

...Shari`ah, conceptually, refers to a set of rules, regulations, teachings, and values governing the lives of Muslims. However, these rules and regulations, contrary to how they are often described by many non-Muslims, cover every aspect of life. Shari`ah embraces worship, morals and conduct, as well as it embraces the political, social and economic, as well as other spheres.}}

===Sharia in modern legal systems===
Sharia is incorporated to a widely varying extent into the legal systems of the modern Muslim world. Kali Robinson of the Council on Foreign Relations writes, "European-style law also influences legal systems in Muslim countries, even in Iran and Saudi Arabia, which claim to only follow Islamic law. This owes in part to the effects of colonialism, the requirements for economic modernization, and the fact that many of the elite who built the legal systems in Muslim-majority countries had Western educations". She describes the general situation as follows:

{{Quote|[https://www.cfr.org/backgrounder/understanding-sharia-intersection-islam-and-law Understanding Sharia: The Intersection of Islam and the Law] Kali Robinson, Council on Foreign Relations, 2021|About half of the world’s Muslim-majority countries have some sharia-based laws, typically governing areas such as marriage and divorce, inheritance, and child custody. Only about a dozen Muslim countries apply sharia to criminal law, in part or in full.
[...]
Opinions on the best balance of Islamic law and secular law vary, but political systems tend to incorporate sharia-based laws in three ways:
'''Dual legal system''' In some countries with large Muslim populations, such as Malaysia and Nigeria, the government has a secular judicial system but Muslims can choose to bring certain matters to Islamic courts. The exact jurisdiction of these courts varies by country but usually includes marriage, divorce, inheritance, and guardianship.
'''Government under God''' In countries where Islam is the official religion, the constitution designates sharia as “a source,” or sometimes “the source,” of the law. Examples of the former include Afghanistan and Saudi Arabia, while Bahrain, Kuwait, and the United Arab Emirates are among those that apply Islamic law in personal but not civil or criminal matters. In Pakistan, Iran, and Iraq, among others, it is forbidden to enact legislation that is antithetical to Islam. Non-Muslims are not expected to obey sharia, and, in most countries, they are under the jurisdiction of special government committees and adjunct courts.
'''Secularism''' Muslim countries where the government is formally secular include Azerbaijan, Chad, Senegal, Somalia, Tajikistan, and Turkey. Still, Islamist parties run for office and occasionally take power in these countries. Turkey’s ruling Justice and Development Party (AKP) is one such example.}}

For details on the incorporation of sharia into specific areas of modern legal systems, see the sections below.

Regarding Muslim-minority countries, Robinson adds:
{{Quote|[https://www.cfr.org/backgrounder/understanding-sharia-intersection-islam-and-law Understanding Sharia: The Intersection of Islam and the Law] Kali Robinson, Council on Foreign Relations, 2021|Some governments let independent religious authorities apply and adjudicate their faith’s laws in certain situations. For instance, the United Kingdom (UK) allows Islamic tribunals governing marriage, divorce, and inheritance to make legally binding decisions if both parties agree. Similar mechanisms exist for Jewish and Anglican communities. In Israel, Christians, Jews, and Muslims can adjudicate matters of family law in religious courts, as can members of a few other faiths. Additionally, Muslim-minority countries such as Australia, Japan, the UK, and the United States allow Islamic banking, or sharia-compliant banking.}}

===Shari'ah and Human Rights===

Many respected bodies, including the [[European Court of Human Rights on Shariah Law|European Court of Human Rights]], have concluded that Shari'ah is incompatible with accepted modern standards of [[Portal: Islam and Human Rights|human rights]].

{{Quote|1=[{{Reference archive|1=http://encyclopedia.stateuniversity.com/pages/7197/European-Court-Human-Rights-ECHR.html|2=2011-11-01}} European Court of Human Rights (ECHR)] Cambridge Encyclopedia, Vol. 24|2=In 2003 and 2004, the court [European Court of Human Rights] ruled that "that sharia is incompatible with the fundamental principles of democracy" (13/02/2003) ., because the sharia rules on inheritance, women rights and religious freedom violate human rights as established in the European Convention on Human Rights. }}

{{Quote|1=[{{Reference archive|1=http://www.guardian.co.uk/world/2008/oct/23/religion-islam|2=2011-11-01}} Sharia law incompatible with human rights legislation, Lords say] Afua Hirsch, legal affairs correspondent, The Guardian, October 23, 2008|2=The House of Lords today drew stark attention to the conflict between sharia and UK law, calling the Islamic legal code "wholly incompatible" with human rights legislation. The remarks came as the Lords considered the case of a woman who, if she was sent back to Lebanon, would be obliged under sharia law to hand over custody of her 12-year-old son to a man who beat her, threw her off a balcony and, on one occasion, attempted to strangle her.}}

The Islamic laws on human rights (and their laws in general) are based on the views and actions of (or attributed to) Muhammad. While other systems of law have adapted and changed with the passage of time, the basis of Shari'ah is largely defined by the Qur'an and Hadiths. For traditionalists, to reform it would be to replace or rid of it and Islam along with it. To them, Shari'ah (in terms of the Qur'an and Sunnah) are seen as Allah's unalterable holy laws. To attempt to change it would be considered blasphemous, as it constitutes [[Bid'ah]] (innovation in matters of religion), something which was forbidden by Muhammad himself.<ref>"''A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.''" - {{Muslim||1718a|reference}}</ref><ref>"''Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.''" - {{Bukhari|||2697|darussalam}}</ref> What can be altered is Islamic jurisprudence, but as that is extracted from, and cannot contradict shari'ah,<ref>Khalid Baig - [{{Reference archive|1=http://www.albalagh.net/general/bidah.shtml|2=2011-11-01}} Sunnah and Bid'ah] - Albalagh, May 5, 2001</ref><ref>[{{Reference archive|1=http://www.alahazrat.net/islam/concept-of-bidah-in-islam.php|2=2011-11-01}} Concept of Bidah in Islam] - Alahazrat International Islamic Web</ref> for neo-traditionalists, room for reinterpretation of shari'ah is rather limited. Islamic modernists, however, argue that medieval jurisprudence, the traditional authenticity of certain hadiths, and medieval interpretations of the Qur'an can reasonably be questioned and rejected today, particularly with the aid of modern academic methods.

The following is an excerpt taken from a popular fatwa website in objection to the Universal Declaration of Human Rights.

{{Quote|1=[{{Reference archive|1=http://www.islamqa.com/en/ref/97827|2=2011-11-01}} Western human rights organizations and the ruling on referring to them for judgement] Islam Q&A, Fatwa No. 97827|2=....These so called rights and freedoms which they call for all people to enjoy regardless of religion make the monotheist and the polytheist equally entitled to these rights and freedoms, so the slave of Allaah and the slave of the Shaytaan are placed on the same level, and every worshipper of rocks, idols or people is given the complete right and freedom to enjoy his kufr and heresy. This is contrary to the laws of Allaah in this world and the Hereafter. ''[Quotes {{Quran|68|35-36}}, {{Quran|38|28}}, & {{Quran|32|18}}]'' 

It is a call to abolish the ruling on apostasy, and to openly flaunt the principles of kufr and heresy. It is a call to open the door to everyone who wants to criticize Islam or the Prophet of Islam Muhammad (peace and blessings of Allaah be upon him) and to have the freedom to criticize and express oneself with no restrictions.
These are corrupt principles. Even if they suit their lives, values and religion, they do not suit us and they are contrary to our pure sharee’ah, which brought rulings that are suited to individuals and societies, and establish noble morals, and protect minds, honour, physical well being and wealth, and show people the religion which Allaah loves and is pleased with....}}

In 1981 the Iranian representative to the United Nations declared that "the Universal Declaration of Human Rights represented a secular interpretation of the Judeo-Christian tradition, which could not be implemented by Muslims."<ref>David G. Littman - [{{Reference archive|1=http://article.nationalreview.com/?q=ODkzM2Q2NGE5ODQzZWI2Y2QyMzhlYjA4NWRlOWYzMzE=|2=2011-11-01}} Human Rights and Human Wrongs] - National Review, January 19, 2003</ref> Due to this conflict between Islamic and Western, liberal notions of human rights, in 1990, the OIC (Organisation of the Islamic Conference) who represent all 57 Muslim majority nations, created the [[Cairo Declaration on Human Rights in Islam]], using Islamic scripture as its sole source.<ref>Articles 24 and 25 of the [{{Reference archive|1=http://www.religlaw.org/interdocs/docs/cairohrislam1990.htm|2=2011-11-01}} Cairo Declaration on Human Rights in Islam]</ref> This declaration has been severely criticized by many, including; the International Humanist and Ethical Union (IHEU), the Association for World Education (AWE) and the Association of World Citizens (AWC) for its incompatibility with human rights, women's rights, religious freedom and freedom of expression, by "imposing restrictions on nearly every human right based on Islamic Sharia law."<ref>[{{Reference archive|1=http://www.iheu.org/node/3162|2=2011-11-01}} The Cairo Declaration and the Universality of Human Rights] - International Humanist and Ethical Union, May 28, 2008</ref>

Furthermore, according to the International Commission of Jurists (ICJ):

{{Quote|1=[{{Reference archive|1=http://article.nationalreview.com/?q=ODkzM2Q2NGE5ODQzZWI2Y2QyMzhlYjA4NWRlOWYzMzE=|2=2011-11-01}} Feb. 1992 Joint Statement to the UNCHR] The International Commission of Jurists and the International Federation for Human Rights|2=1) It gravely threatens the inter-cultural consensus on which the international human rights instruments are based; 2) It introduces, in the name of the defence of human rights, an intolerable discrimination against both non-Muslims and women; 3) It reveals a deliberately restrictive character in regard to certain fundamental rights and freedoms, to the point that certain essential provisions are below the legal standard in effect in a number of Muslim countries; 4) It confirms under cover of the "Islamic Shari'a (Law)" the legitimacy of practices, such as corporal punishment, that attack the integrity and dignity of the human being.}}

===Separation of 'Church' and State===

It is a generally accepted that there is nothing in Islam that could be described as the "separation of 'Church' and State".<ref>{{cite web |url=http://www.religionfacts.com/islam/comparison_charts/islam_judaism_christianity.htm |title=Comparison of Islam, Judaism and Christianity |archiveurl=http://archive.is/20120915/http://www.religionfacts.com/islam/comparison_charts/islam_judaism_christianity.htm |archivedate=2012-09-15 |accessdate=2012-09-15}} - ReligionFacts</ref> At the same time, neo-traditionalists represented by the scholars (ulema) graduating from institutions like the prestigious al-Azhar University in Cairo, the Shi'i seminaries, or the Indonesian Nahdlatul Ulama, see Islam as a theological doctrine, a moral code, and spiritual source, and is not conditional on establishing political government. Loyalty and patriotism towards the modern nation-state that grants them freedom of worship is advocated and a virtue (see [[History of Islamic Thought]]). For Islamists however, Shari'ah remains inseparable from the public and the personal aspects of practicing Islam. Islam, unlike many other faiths, was implemented as a theocracy during its founder's lifetime. As the founder and head of the first Islamic state, Muhammad did not differentiate between "rendering unto Caesar what is Caesar's and what is God's unto God", and this is a view reflected in the following quote.

{{Quote|1=[http://www.islaam.com/Article.aspx?id=559 Separation Of Church And State] Muslim scholar, Dr. Ja`far Sheikh Idris, AlJumuah Magazine, Volume 13 Issue 3|2=So how are Muslims to approach the modern trend of separation of religion and state? The basic belief in Islam is that the Qur'an is one hundred percent the word of Allah, and the Sunna was also as a result of the guidance of Allah to the Prophet sallallahu allayhe wasalam. Islam cannot be separated from the state because it guides us through every detail of running the state and our lives. Muslims have no choice but to reject secularism for it excludes the law of Allah.....

Secularists....will point out that under Islamic law, people are not all equal. No non-Muslim, for example, could become the president. Well, in response to that fact, in turn, secularism is no different. No Muslim could become president in a secular regime, for in order to pledge loyalty to the constitution, a Muslim would have to abandon part of his belief and embrace the belief of secularism — which is practically another religion. For Muslims, the word 'religion' does not only refer to a collection of beliefs and rituals, it refers to a way of life which includes all values, behaviours, and details of living.

Secularism cannot be a solution for countries with a Muslim majority or even a sizeable minority, for it requires people to replace their God-given beliefs with an entirely different set of man-made beliefs. Separation of religion and state is not an option for Muslims because is requires us to abandon Allah's decree for that of a man.}}

===Spread of Shari'ah===

The spread of Islam and the Shari'ah is obligatory in medieval jurisprudence. For Salafi-Jihadists in modern times, Jihad is often employed with the aim of forcing governments into implementing Shari'ah on Muslims and non-Muslims alike, thus expanding the [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al-Islam]] ('house/domain of Islam'). This, once again, is based on the Sunnah attributed to Muhammad. Following the [[The Farewell Sermon|Farewell Sermon]], according to tradition he sent messengers to foreign leaders including; Negus, Chosroes of Persia, and the Eastern Roman Emperor Heraclius, commanding them to submit to his rulership; submit to Islam.<ref>"''....I [Muhammad] invite you [Emperor Heraclius] to Islam (i.e. surrender to Allah), embrace Islam and you will be safe....''" - {{Bukhari|||2940|darussalam}}</ref> We see the same thing happening today in the modern world (for example) in Somalia<ref>{{cite web |url=http://edition.cnn.com/2009/WORLD/africa/02/28/somalia.sharia/index.html |title=Somali president bends to rebel demand for sharia law |archiveurl=http://archive.is/20120915/http://edition.cnn.com/2009/WORLD/africa/02/28/somalia.sharia/index.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - CNN, February 28, 2009</ref> where President Sheikh Sharif Sheikh Ahmed, in February 2009, after two years of fighting gave in to rebel demands to impose Islamic law on the country.

{{Quote|1=Standing Committee for Academic Research and Issuing Fatwas, Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Fataawa al-Lajnah al-Daa’imah (1/373)|2=The Muslims in a country that is not governed according to Islamic sharee’ah should do their utmost and strive as much as they can to bring about rule according to Islamic sharee’ah, and they should unite in helping the party which is known will rule in accordance with Islamic sharee’ah. As for supporting one who calls for non-implementation of Islamic sharee’ah, that is not permissible, rather it may lead a person to kufr...[See {{Quran|5|49-50}}]<ref>{{cite web |url=http://www.islamqa.com/en/ref/107166 |title=Ruling on democracy and elections and participating in that system |archiveurl=http://archive.is/20120915/http://www.islamqa.com/en/ref/107166 |archivedate=2012-09-15 |accessdate=2012-09-15}} - Islam Q&A, Fatwa No. 107166</ref>}}

Surveys show that modern day Muslim populations have a wide range of views in terms of support for Sharia and what that means, especially across different regions of the world (some much less than others).<ref>[https://www.pewresearch.org/religion/2013/04/30/the-worlds-muslims-religion-politics-society-beliefs-about-sharia/] Chapter 1: Beliefs About Sharia - Pew Research Centre (2013)</ref>

==Qur'an, Hadith and Scholars on Shari'ah==

===Qur'an===

In the Quran, the word Shari'ah or its cognates occurs twice as a noun (in {{Quran|5|48}} and {{Quran|45|18}}) meaning law or path, and twice as a verb (in {{Quran|42|13}} and {{Quran|42|21}}), meaning ordained. A number of other verses speak of the requirement to obey Allah. Hadiths mention the importance of obeying Muhammad and warn against innovation (which may reflect a slightly later period when various sects were emerging).

{{Quote|{{Quran-range|4|59|60}}|O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right).}}

{{Quote|{{Quran|4|65}}|But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.}}

{{Quote|{{Quran|4|105}}|We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust;}}

{{Quote|{{Quran-range|5|44|45}}|It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah's will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah's book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. '''If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.''' We ordained therein for them: "Life for life, eye for eye, nose or nose, ear for ear, tooth for tooth, and wounds equal for equal." But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are (No better than) wrong-doers.}}

{{Quote|{{Quran-range|5|49|50}}|And this (He commands): '''Judge thou between them by what Allah hath revealed''', and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah's purpose to punish them. And truly most men are rebellious. Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah?}}

{{Quote|{{Quran|6|114}}|Say: "Shall I seek for judge other than Allah? - when He it is Who hath sent unto you the Book, explained in detail." They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt.}}

{{Quote|{{Quran-range|24|48|49}}|When they are summoned to Allah and His messenger, in order that He may judge between them, behold some of them decline (to come). But if the right is on their side, they come to him with all submission.}}

===Hadith===

{{Quote|{{Bukhari|||7137|darussalam}}|Narrated Abu Huraira: Allah's Apostle said, "Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah, and whoever obeys the ruler I appoint, obeys me, and whoever disobeys him, disobeys me.}}

{{Quote|{{Bukhari|||7144|darussalam}}, see also {{Bukhari|||2955|darussalam}}|Narrated 'Abdullah: The Prophet said, "A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, as long as his orders involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one should not listen to it or obey it.}}

{{Quote|{{Muslim||1718a|reference}}|'A'isha reported Allah's Messenger (may peace be upon him) as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.}}

{{Quote|{{Bukhari|||2697|darussalam}}|Narrated Aisha:

Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."}}

===Islamic Scholars===

Traditionalist and more so Salafi scholars are wary of innovation, while Islamic modernists are more open to reinterpretation, especially in light of modern academic insights on the meaning of the Quran, skepticism towards hadiths and towards medieval interpretations.

{{Quote|Shaykh Muhammad ibn Ibraaheem, Fataawa (12/259-260)|'''One of the worst of evil deeds is referring for judgement to something other than the sharee’ah of Allaah''', namely man-made laws and human-made systems, the customs of one’s ancestors and forefathers, and the verdicts of soothsayers, magicians and astrologers, which many people do nowadays and approve of instead of the sharee’ah of Allaah with which He sent His Messenger Muhammad (peace and blessings of Allaah be upon him). Undoubtedly this is the worst type of hypocrisy and among the greatest signs of kufr, wrongdoing and evil, and it is the rulings of the Jaahiliyyah, which the Qur’aan annulled and which the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against... 

...This is a stern warning from Allaah to all people against turning away from His Book and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and referring for judgement to anything else. '''It is a clear ruling from the Lord against judging by anything other than His sharee’ah, that such a one is a kaafir, a wrongdoer and a rebellious evildoer, whose attitude is that of the hypocrites and people of Jaahiliyyah.''' So beware, O Muslims, of that which Allaah has warned against, and '''refer to His laws for judgement in all things'''. Beware of that which goes against them, and advise one another concerning that. '''Regard as an enemy the one who turns away from the sharee’ah of Allaah or belittles it or makes fun of it, and who facilitates turning to anything else for judgement, so that you may earn the honour of Allaah and be safe from the punishment of Allaah, and thus you will have done what Allaah has enjoined upon you of taking His close friends as friends, who refer to His sharee’ah for judgement and who are pleased with His Book and the Sunnah of His Prophet (peace and blessings of Allaah be upon him), and taking as enemies His enemies who turn away from His Book and the Sunnah of His Prophet (peace and blessings of Allaah be upon him).'''<ref name="Fatwa No 98301">{{cite web |url=http://www.islamqa.com/en/ref/98301 |title=Should he turn to the human rights organizations to get his rights? |archiveurl=http://archive.is/20120915/http://www.islamqa.com/en/ref/98301 |archivedate=2012-09-15 |accessdate=2012-09-15}} - Islam Q&A, Fatwa No. 98301</ref>}}

{{Quote|1=Shaykh ‘Abd al-‘Azeez ibn Baaz, Fataawa (1/271)|2=So those who refer for judgement to something other than the laws of Allaah, and think that this is permissible for them, or that it is better than referring for judgement to the laws of Allaah, undoubtedly go beyond the pale of Islam because of that, and they are kaafirs, wrongdoers and rebellious evildoers...<ref name="Fatwa No 98301"></ref>}}

{{Quote|1=Imam Ruhollah Khomeini, Veliyat ul-Faqih|2=The Sacred Legislator of Islam is the sole legislative power. No one has the right to legislate and no law may be executed except the law of the Divine Legislator. <ref>Imam Khomeini (Translated by Prof. Hamid Algar) - {{cite web |url=http://www.al-islam.org/islamicgovernment |title=Islamic Government: Governance of the Jurist |archiveurl=http://archive.is/20120915/http://www.al-islam.org/islamicgovernment |archivedate=2012-09-15 |accessdate=2012-09-15}} - Published by: The Institute for Compilation and Publication of Imam Khomeini's Works (International Affairs Department)</ref>}}

{{Quote|1=Sheykh Abdul Rahman Adbul Khaliq, Al-Usool al 'Ilmiyyah li Da'wati s Salafiyyah|2=The right to legislate is for Allah (Subhannah wa Ta'aala) alone. Halaal (permissible) is what Allah made Halaal, Haraam (impermissible) is what Allah made Haraam, the Religion, the Law, the way to follow, the Path and the Faith to embrace, are all for Allah (Ta'aala) alone to decide. There are rulers and kings who consider what Allah made Halaal to be Haraam and what He made Haraam to be Halaal. This is an act of aggression against Allah (Ta'aala) in that they deny Him the right to legislate in His Kingdom and Domain.<ref>Shaykh 'Abdur Rahman 'Abdul Khaliq - {{cite web |url=http://islamicweb.com/beliefs/creed/Alhukm-Is-For-Allah.htm |title=Al Hukm is Only For Allah |archiveurl=http://archive.is/20120915/http://islamicweb.com/beliefs/creed/Alhukm-Is-For-Allah.htm |archivedate=2012-09-15 |accessdate=2012-09-15}} - IslamicWeb</ref>}}

{{Quote|1=Imam Ibn Kathir, Tafsir ul Qur'an|2=Making Legislation for the Creatures is Shirk. Allah says: (Or have they partners with Allah who have instituted for them a religion which Allah has not ordained) means, they do not follow what Allah has ordained for you of upright religion; on the contrary, they follow what their devils (Shayatin), of men and Jinn, have prescribed for them. They instituted taboos, such as the Bahirah, Sa'ibah, Wasilah or Ham. They also permitted eating flesh and blood of animals not slaughtered for consumption, gambling and other kinds of misguidance, ignorance and falsehood. These are things that they invented during Jahiliyyah, when they came up with all kinds of false rulings on what was permitted and what was forbidden, and false rites of worship and other corrupt ideas. It was recorded in the Sahih that the Messenger of Allah said:(I saw `Amr bin Luhayy bin Qama`ah dragging his intestines in Hell) -- because he had been the first one to introduce the idea of the Sa'ibah. This man was one of the kings of the Khuza`ah tribe, and he was the first one to do these things. He was the one who had made the Quraysh worship idols, may the curse of Allah be upon him. Allah said:(And had it not been for a decisive Word, the matter would have been judged between them.) means, the punishment would have been hastened for them, were it not for the fact that it had already been decreed that it would be delayed until the Day of Resurrection. (And verily, for the wrongdoers there is a painful torment.) i.e., an agonizing torment in Hell, what a terrible destination. <ref>Tafsir Ibn Kathir - {{cite web |url=http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web/42.47127.html |title=Making Legislation for the Creatures is Shirk Allah says: |archiveurl=http://archive.is/20120915/http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web/42.47127.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - Surah No.42</ref>}}

{{Quote|1=Shaikh Muhammad Salah, Huda TV|2=Seeking judgement from the Book of Allah and the Sunnah of the Prophet (saw) is a must! Those who don't see the judgement of Allah and implement it, they are rejecting faith. Those who believe, need to believe in all which was brought by Allah (swt). Islam is unlike all other religions which "pick and choose" what they want to believe, but Islam is a perfect religion. Allah the Almighty said: "This is the day which I have chosen, to make Islam as the religion I have chosen. And I am pleased with Islam as your religion." (Qur'an 5:3)<ref>[http://www.youtube.com/watch?v=Lh3_pckO1Bw Abandoning the ruling of Allah!] - YouTube</ref>}}

==Islamic Laws:==

===Forbidding things which are permitted in most secular countries today===

Traditional Islamic laws criminalize or do not accept, among other things:

====Adultery====
{{Main|Zina}}

(However, the Islamic definition differs from the secular understanding of the word)

====Apostasy (rejection of Islam)====
{{Main|Islam and Apostasy}}

In traditional Islamic jurisprudence, the rejection in part of any of the individual pillars or principles of Islam (i.e. apostasy via blasphemy), or discarding the faith as a whole, amounts to apostasy.<ref>[{{Reference archive|1=http://www.alsunna.org/Questions-about-Apostasy-Blasphemy.html|2=2011-02-25}} Questions about Apostasy (Blasphemy)] - Al Sunna.org</ref> Under traditional Islamic law, it is a crime punishable by death. This punistment is attributed in hadiths to Muhammad himself who had said "Whoever changed his Islamic religion, then kill him."<ref name="atheist">"''Narrated 'Ikrima: Some Zanadiqa (atheists) were brought to 'Ali and he burnt them. The news of this event, reached Ibn 'Abbas who said, "If I had been in his place, I would not have burnt them, as Allah's Apostle forbade it, saying, 'Do not punish anybody with Allah's punishment (fire).' I would have killed them according to the statement of Allah's Apostle, 'Whoever changed his Islamic religion, then kill him.'"''" - {{Bukhari|||6922|darussalam}}</ref> Apostasy was one of only three reasons given by him where killing a Muslim is permitted (the other two circumstances being the execution of the adulterer and murderer, as well as those who "spread corruption", which would be religious or secular sedition).<ref>"''Narrated 'Abdullah: Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims."''" - {{Bukhari|||6878|darussalam}}</ref> His wishes were followed by Caliph Abu Bakr, who had many apostates killed during the lengthy “Riddah (apostasy) wars” for their refusal to pay tithe. These people were not rejecting Islam as a whole but only refusing to abide by one of its five pillars ([[zakat]]). This also attests to the fact apostasy was a serious crime within early Islam and was not a later innovation. Indeed, Abu Bakr referenced one Qur’anic verse in particular (the verse of the sword - Qur'an 9:5) as the reason for his engaging in war. Various hadith record Muhammad's command being followed by his companions, with atheists,<ref name="atheist"></ref> Christians,<ref>"''Ali was informed about a group of Christians who had become Muslims and then became Christians again. Ali arrested them, summoned them before himself and enquired about the truth of the matter. They said: "We were Christians. Then we were offered the choice of remaining Christians or becoming Muslims. We chose Islam. But now it is our opinion that no religion is more excellent than our first religion. Therefore we have become Christians now." Hearing this, Ali ordered these people to be executed and their children enslaved.''" - Quoted from "{{cite web |url=http://www.answering-islam.org/Hahn/Mawdudi/index.htm |title=The Punishment of the Apostate According to Islamic Law |archiveurl=http://archive.is/20120915/http://www.answering-islam.org/Hahn/Mawdudi/index.htm |archivedate=2012-09-15 |accessdate=2012-09-15}}", by Abul Ala Maududi</ref> and Jews<ref>"''Mu'adh asked, "Who is this (man)?" Abu Muisa said, "He was a Jew and became a Muslim and then reverted back to Judaism." Then Abu Muisa requested Mu'adh to sit down but Mu'adh said, "I will not sit down till he has been killed. This is the judgment of Allah and His Apostle (for such cases) and repeated it thrice. Then Abu Musa ordered that the man be killed, and he was killed. Abu Musa added, "Then we discussed the night prayers and one of us said, 'I pray and sleep, and I hope that Allah will reward me for my sleep as well as for my prayers.''" - {{Bukhari|||6923|darussalam}}</ref> being put to death for leaving Islam.<ref>For further details, see: [[Qur'an, Hadith and Scholars:Apostasy]]</ref>

All four schools of trafitional Sunni Islamic jurisprudence are in agreement with the death sentence for males (who are of sound mind) guilty of apostasy, with only slight variations on whether to allow the three days grace period.<ref>Silas - {{cite web |url=http://www.answering-islam.org/Silas/apostasy.htm |title=The Punishment for Apostasy from Islam/ Jurisprudence - E. Agreement of the Leading Mujtahids (Jurists) |archiveurl=http://archive.is/20120915/http://www.answering-islam.org/Silas/apostasy.htm |archivedate=2012-09-15 |accessdate=2012-09-15}} - Answering Islam</ref> The Hanafi school of Islamic jurisprudence believes female apostates are not to be killed, but beaten and put under confinement until death or repentance, while the remaining Shafi'i, Maliki, and Hanbali schools all agree the verdict for the female apostate is the same as for the male.<ref>'Abdurrahmani'l-Djaziri - {{cite web |url=http://www.light-of-life.com/eng/ilaw/l5721et1.htm#p19 |title=The Penalties for Apostasy in Islam According to the Four Schools of Islamic Law |archiveurl=http://archive.is/20120915/http://www.light-of-life.com/eng/ilaw/l5721et1.htm%23p19 |archivedate=2012-09-15 |accessdate=2012-09-15}} - "The Case of the Female Apostate" (Pg. 19)</ref> Islamic modernists tend to interpret the Quran to be more open to freedom of religion and reject hadiths relating to apostasy.

====Free Speech/Blasphemy====
{{Main|Islam and Freedom of Speech|List of Killings Ordered or Supported by Muhammad}}

It is a criminal offense in traditional Islamic jurisprudence to speak ill of the Islamic faith, its Prophet Muhammad, or its holy Scriptures (Qur'an and Hadith). To do so is considered blasphemy, and blasphemy is punishable by death. If a Muslim is doing the criticizing, their actions would constitute apostasy, therefore they too would be liable for the death penalty. For classical scholars, this was deeply rooted within Islamic scripture and the Sunnah of Muhammad, though the reliability of these is questioned by modern academic scholars. According to the sirah literature and hadiths, Muhammad himself had asked his Muslim followers to kill several individuals who were guilty of blaspheming Islam and its Prophet.

Siraj Khan writes regarding traditional Islamic jurisprudence, "Many instances from the hadith corpus are cited in support of the punishment for blasphemy", giving examples such as Abu Rafi' and Ka'b ibn Ashraf. A handful of hadith were used to qualify the specific circumstances when blasphemy was punishable, in particular those narrating Muhammad's approval (as it was usually interpreted) of a blind man who killed his umm walad (concubine who bore him children), declaring that "'''no retaliation is payable for her blood.'''"<ref>"''....So I took a dagger, put it on her belly and pressed it till I killed her. Thereupon the Prophet (peace be upon him) said: Oh be witness, no retaliation is payable for her blood.....''" - {{Abu Dawud||4361|darussalam}}. Similarly, {{Al Nasai||5|37|4075}}</ref> and a man who killed a Jewish woman, in both cases for insulting Muhammad.<ref>Siraj Khan. "Blasphemy against the Prophet", in Muhammad in History, Thought, and Culture (editors: Coeli Fitzpatrick and Adam Hani Walker). ISBN 978-1610691772 pp. 62-63</ref><ref>These two killings involve a repeated topos as mentioned in the section below on modern scholarship.</ref> It is common even in modern times for Islamic scholars to discuss the legitimacy of blasphemy laws by citing the killings of poets and others who had insulted Muhammad,<ref>For example Iffat khalid & Shamana Munawar, [https://jiscnet.com/journals/jisc/Vol_3_No_1_June_2015/7.pdf Blasphemy law of Islam-Misconceptions and Fallacy], Journal of Islamic Studies and Culture (2015), Vol. 3, No. 1, pp. 48-57 DOI: 10.15640/jisc.v3n1a7</ref> though there are also those who urge a more critical view of the sources as well as raising issues of legal methodology.<ref>For example the al-Mawrid institute of reformist scholars in Pakistan [https://www.al-mawrid.org/Question/60a204a3923f0b12074d877f/punishment-of-blasphemy-based-on-a-hadith-narrative Punishment of blasphemy based on a hadith narrative] - al-mawrid.org, August 2020</ref> What is not in doubt, though, is that these narratives, taken together as the sirah, have traditionally formed the most authoritative biographical source available on the life of the prophet.

Umar bin Al-Khattab's placed the following restrictions on expression and speech:
{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Paying Jizyah is a Sign of Kufr and Disgrace] - Tafsir Ibn Kathir|2=The scholars of Hadith narrated from `Abdur-Rahman bin Ghanm Al-Ash`ari that he said, "I recorded for `Umar bin Al-Khattab, may Allah be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Sham:
:''`In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. We will not teach our children the Qur'an, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names, or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. We will not encrypt our stamps in Arabic, or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices [with prayer] at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' ''
When I gave this document to `Umar, he added to it,
:'' 'We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'"''}}

In the modern-world, harsh punishments for blasphemy (including death) are still applied in many Islamic nations including; Afghanistan, Egypt, Iran, Jordan, Nigeria, Pakistan, Saudi Arabia, and Sudan. Accusations of blasphemy are becoming more and more frequent in the East, and often lead to mob-violence (sometimes by thousands of Muslims) against non-Muslim minorities. For example, this was seen in the August 2009 riots against Christians in Gojra, over an alleged desecration of a Qur'an. Many Christian men, women and even children were burnt alive.<ref>{{cite web |url=http://www.asianews.it/index.php?l=en&art=15943&size=A |title=Eight Christians burned alive in Punjab |archiveurl=http://archive.is/20120915/http://www.asianews.it/index.php?l=en&art=15943&size=A |archivedate=2012-09-15 |accessdate=2012-09-15}} - Asia News, August 2, 2009</ref> In addition to this, Bibles were burnt and more than a hundred churches and Christian-owned homes were looted and destroyed.<ref>{{cite web |url=http://www.asianews.it/index.php?l=en&art=15941&size=A |title=Muslims burn 75 Christian homes and 2 churches in Punjab |archiveurl=http://archive.is/20120915/http://www.asianews.it/index.php?l=en&art=15941&size=A |archivedate=2012-09-15 |accessdate=2012-09-15}} - Asia News, August 1, 2009</ref><ref>[http://jubileecampaign.wordpress.com/2009/08/05/50-more-homes-burned-in-gojra/ 50 More Homes Burned in Gojra] - Jubilee Campaign, August 5, 2009 </ref> While there are [[Islam and Freedom of Speech#Practical_Application_in_Islamic_Countries|numerous examples]] of individuals being sentenced by Islamic courts to death or imprisonment for blasphemy, they are rarely publicised by Western media outlets. There are, however, more well known examples like the Jyllands-Posten Danish cartoons and the [[Islam and Freedom of Speech#The_Muhammad_Cartoons_Controversy|resulting uproar]]. These cartoons, once again, sparked violence and murder against the minority Christians in the East.<ref>"[http://www.int.iol.co.za/index.php?set_id=1&click_id=24&art_id=vn20060208033427794C349514 Murder of priest 'religious revenge']". Independent Online. 2006-02-08 </ref> By the end of February 2006 more than 40 people had died<ref>{{cite web |url=http://www.britannica.com/bps/additionalcontent/18/25734739/JOURNALISM-FOR-INTEGRATION-THE-MUHAMMAD-CARTOONS |title=JOURNALISM FOR INTEGRATION - THE MUHAMMAD CARTOONS |archiveurl=http://archive.is/20120915/http://www.britannica.com/bps/additionalcontent/18/25734739/JOURNALISM-FOR-INTEGRATION-THE-MUHAMMAD-CARTOONS |archivedate=2012-09-15 |accessdate=2012-09-15}} - Encyclopedia Britannica</ref> as a result of the angry reaction from Muslims, and its continued republication has resulted in more than 200 deaths and hundreds of injuries.<ref>{{cite web |url=http://www.foxnews.com/story/0,2933,547572,00.html |title=Yale Removes Cartoons of Prophet Muhammad From Forthcoming Book, Citing Fears of Violence |archiveurl=http://archive.is/20120915/http://www.foxnews.com/story/0,2933,547572,00.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - Fox News, September 08, 2009</ref> The November 2007 "[[Islam and Freedom of Speech#The_Muhammad_Teddy_Bear_Blasphemy_Case|Muhammad Teddy bear]]" blasphemy case likewise led to a protest in Khartoum, Sudan. A protest where ten thousand Muslims<ref>{{cite web |url=http://www.dailymail.co.uk/news/article-498689/Teddy-teacher-Lawyer-expects-pardoned-visit-British-Muslim-peers.html |title=Teddy teacher: Lawyer expects her to be pardoned after visit from British Muslim peers |archiveurl=http://archive.is/20120915/http://www.dailymail.co.uk/news/article-498689/Teddy-teacher-Lawyer-expects-pardoned-visit-British-Muslim-peers.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - Mail Online, December 01, 2007</ref><ref name="teddy bear protest">{{cite web |url=http://www.guardian.co.uk/world/2007/nov/30/uk.schoolsworldwide |title=Jailed teddy row teacher appeals for tolerance |archiveurl=http://archive.is/20120801/http://www.guardian.co.uk/world/2007/nov/30/uk.schoolsworldwide |archivedate=2012-08-01 |accessdate=2012-08-01}} - Allegra Stratton - Guardian, November 30, 2007</ref> carrying swords, knives, and sticks, after Friday prayers, called for the execution<ref name="Calls in Sudan for Execution">{{cite web |url=http://www.nytimes.com/2007/12/01/world/africa/01sudan.html |title=Calls in Sudan for Execution of British Teacher |archiveurl=http://archive.is/20120915/http://www.nytimes.com/2007/12/01/world/africa/01sudan.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - The New York Times, November 30, 2007</ref><ref>{{cite web |url=http://www.newser.com/story/12982/armed-mob-wants-british-teacher-dead.html |title=Armed Mob Wants British Teacher Dead |archiveurl=http://archive.is/20120915/http://www.newser.com/story/12982/armed-mob-wants-british-teacher-dead.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - Sam Gale Rosen - Newser, November 30, 2007</ref><ref>[http://news.yahoo.com/s/ap/20071130/ap_on_re_af/sudan_british_teacher Calls in Sudan for execution of Briton] - Mohamed Osman - Associated Press, November 30, 2007 </ref><ref>[http://news.yahoo.com/s/afp/20071130/wl_uk_afp/sudanbritainreligiondiplomacydemo Khartoum demo calls for teacher to be shot] - Charles Onians - Agence France Press, 30 November 2007 </ref> of a British teacher for allowing her students to name a teddy bear 'Muhammad.' And also the "[[Islam and Freedom of Speech#The_Satanic_Verses_Controversy|Satanic Verses]]" controversy, which led to thirty-eight deaths<ref>Dr. Koenraad Elst - {{cite web |url=http://koenraadelst.voiceofdharma.com/articles/misc/rushdie.html |title=Afterword: The Rushdie Affair's Legacy |archiveurl=http://archive.is/20120710/http://koenraadelst.voiceofdharma.com/articles/misc/rushdie.html |archivedate=2012-07-10 |accessdate=2012-07-10}}</ref> and nationwide bombings of book-stores in the U.K.<ref>Pipes, (1990) p.169-171</ref> and U.S.<ref>{{cite web |url=http://www.nytimes.com/1989/05/09/arts/riverdale-press-to-be-honored.html |title=Riverdale Press To Be Honored |archiveurl=http://archive.is/20120915/http://www.nytimes.com/1989/05/09/arts/riverdale-press-to-be-honored.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - New York Times - Tuesday, May 9, 1989</ref>

====Sexual relations between unmarried consenting adults====
{{Main|Zina|Qur'an, Hadith and Scholars:Stoning}}

==== Homosexual activity====
{{Main|Islam and Homosexuality}}

Practising homosexuality under classical Islamic law is a punishable crime. How it is dealt with differs between the four mainline schools of Sunni jurisprudence, but what they all agree upon is that homosexual acts are worthy of a severe penalty. In the Hanafi school of thought, the homosexual is first punished through harsh beating, and if they repeat the act, the death penalty is to be applied. As for the Shafi`i school of thought, the homosexual receives the same punishment as adultery (if they are married) or fornication (if not married). This means, that if the homosexual is married, they are stoned to death, while if single, they are whipped 100 times. Hence, the Shafi`i compares the punishment applied in the case of homosexuality with that of adultery and fornication, while the Hanafi differentiates between the two acts because in homosexuality, anal sex [something that is prohibited, regardless of orientation] may also be involved, while in adultery [and fornication], the penis/vagina (which are reproductive parts) are involved. Some scholars [based on the Qur'an and various ahadith] hold the opinion that the homosexual should be thrown from a high building or stoned to death<ref>”So when Our punishment came upon the people of Lut, We turned the city upside down and showered them with stones of baked clay, one after another.{{Quran|11|82}}</ref> as a punishment for their 'crime', but other scholars maintain that they should be imprisoned until death. <ref>[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545556 IslamOnline.net - Death Fall as Punishment for Homosexuality] </ref> Another view is that between two males, the active partner is to be lashed a hundred times if he is unmarried, and killed if he is married; whereas the passive partner is to be killed regardless of his marital status.<ref>See the chapter on "hudud" in Sharaya and Sharh Lum'a also al-Khu'i, Takmilah, p. 42-44.</ref> Within the context of Islamic thought, hostility towards homosexuality originated from the Islamic prophet Muhammad. Muhammad had stated, ''“If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done.”''<ref>{{Abu Dawud||4462|darussalam}}</ref> He even went so far as to condemn the “appearance” of homosexuality, when he cursed effeminate men and masculine women and ordered his followers to ''"Turn them out of your houses."''<ref>{{Bukhari|||5886|darussalam}}</ref> This ruling on homosexuals was adopted by his successors. The father of Aisha and Muhammad’s first successor, Abu Bakr, had a homosexual burned at the stake. The fourth caliph, Muhammad’s son-in-law Ali, ordered homosexuals to be stoned, and even had one thrown from the minaret of a mosque.<ref>[http://97.74.65.51/readArticle.aspx?ARTID=20145 Islam's Love-Hate Relationship with Homosexuality] - Serge Trifkovic - FrontPageMag, January 24, 2003 </ref>

Exact figures are hard to determine, due to the political turmoil in many of the Islamic states, but homosexual relationships, acts or behaviour are currently forbidden in approximately thirty-six Islamic countries including Afghanistan, Algeria, Bahrain, Bangladesh, Brunei, Djibouti, Egypt, Eritrea, Gambia, Guinea, Guinea Bissau, Indonesia, Iran, Kuwait, Lebanon, Libya, Malaysia, Maldives, Mauritania, Morocco, Sharia areas of Nigeria, Oman, Pakistan, Qatar, Saudi Arabia, Senegal, Sierra Leone, Somalia, Sudan, Syria, Tanzania, Tunisia, Turkmenistan, the United Arab Emirates, Uzbekistan and Yemen, with punishments including anything from a fine up to life imprisonment.<ref>[http://en.wikipedia.org/wiki/LGBT_issues_and_Islam#Homosexuality_laws_in_Muslim_countries WikiPedia - Homosexuality laws in Muslim countries]</ref><ref name="IL">{{cite web |url=http://www.iranian.com/Letters/1999/September/gay.html |title=The Iranian Letters - The New Dark Ages |archiveurl=http://archive.is/20120915/http://www.iranian.com/Letters/1999/September/gay.html |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> Ten of those countries out of the thirty-six impose the death penalty for homosexuals. They are Iran, Mauritania, Nigeria, Pakistan, Saudi-Arabia, Somalia, Sudan, United Arab Emirates, Yemen and some states in Malaysia.<ref> [http://www.sodomylaws.org/world/malaysia/mynews033.htm Malaysian State Legislature Passes Bill on Strict Islamic Criminal Code] </ref> According to the Iranian gay and lesbian rights group Homan, the Iranian government alone has put to death an estimated 4,000 homosexuals since the Islamic revolution of 1979.<ref name="IL" /> In the 'secular' nation of Turkey, persecution and violence against homosexuals [along with Persecution of Non-Muslims|non-Muslim minorities] is on the rise, with eleven gays being killed within the first half of 2009.<ref>[http://www.ansamed.info/en/news/ME03.@AM49457.html homosexuals in turkey: istanbul week for gay rights] </ref>

====Interfaith Marriage====
{{Main|Women in Islamic Law}}
The Quran forbids believers from marrying those who associate partners with Allah (mushrikun), though after the conquest of Mecca believing men were permitted to marry believing women or women from the People of the Book (Jews and Christians). There is no similar verse explicitly permitting the same for believing women, and they had been explicitly forbidden to marry disbelieving men (kuffar) in a verse about the treaty of Hudaybiyyah. These verses led scholars to conclude that Muslim women may only marry Muslim men. The relevant verses are {{Quran|2|221}}, {{Quran|60|10}}, and {{Quran|5|5}}. Another justification given by scholars was that a non-Muslim husband may compell his believing wife to compromise her faith or their children's faith. The prominent reformist scholar, Dr. Abou El Fadl, a professor of law at the University of California, Los Angeles, notes, “I am not aware of a single dissenting opinion on this, which is rather unusual for Islamic jurisprudence because Muslim jurists often disagreed on many issues, but this is not one of them". Today, there are some dissenting opinions among Islamic modernists, arguing that there is some ambiguity in the relevant verses and using arguments such as that women have greater legal protections in the modern world, though this is very much a minority view. Such marriages are considered void under Islamic law. Moreover, if in a married non-Muslim couple the wife but not the husband converts to Islam, the marriage in annulled. It is also annulled if the husband becomes Muslim but the wife is neither Christian nor Jew. If a Muslim husband abandons his faith, his marriage to his Muslim wife is similarly annulled, and perhaps vice versa.<ref>Alex B. Leeman [https://ilj.law.indiana.edu/articles/84/84_2_Leeman.pdf Interfaith Marriage in Islam: An Examination of the Legal
Theory Behind the Traditional and Reformist Positions] Islamic Law Journal, Vol. 85, pp. 756-759</ref>

As part of a wider move towards secularism, in 2017 Tunisia revoked sharia-based laws forbidding Muslim women from marrying non-Muslim men, though resistance to the change continued at a local level.<ref>[https://www.newarab.com/analysis/tunisian-women-stand-right-marry-non-muslims Tunisian women fight for right to marry non-Muslims] by Alessandra Bajec, The New Arab, 2017</ref>

====Intoxicants and Recreational Games====

Intoxicants such as [[alcohol]], marijuana, etc.<ref>"''....The Messenger of Allah (PBUH) replied: "Every intoxicant is khamr, and every khamr is haram."....“Khamr is what befogs the mind.” These are the words spoken by 'Umar ibn al-Khattab from the pulpit of the Prophet (PBUH),....Drugs such as marijuana, cocaine, opium, and the like are definitely included in the prohibited category of khamr. It is well known that the use of such drugs affects the sensory perceptions, making what is near seem distant and what is distant seem near; that their use produces illusions and hallucinations, so that the real seems to disappear and what is imaginary appears to be real; and that drug usage in general impairs the faculty of reasoning and decision-making....''" - [Alcohol and Intoxicants in Islam] - Muslim Bridges</ref> and recreational games of chance, such as board games<ref>"''....the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever plays games of dice has disobeyed Allah and His Messenger."....''" - {{Muwatta|52|2|6|}}, See also {{Muwatta|52|2|7|}}</ref> (including chess),<ref name="chess">"''....Allah's Apostle (may peace be upon him) said: He who played chess is like one who dyed his hand with the flesh and blood of swine....''" - {{Muslim||2260|reference}}, See also {{Muwatta|52|2|7|}}</ref> card games and other forms of gambling are forbidden under classical Islamic law. Surprisingly, this was not always the case. There was not an outright ban on intoxicants (namely, alcohol) during the earliest phase of Muhammad's career. The Qur'an was allegedly revealed over a period of twenty-three years.<ref>Living Religions: An Encyclopaedia of the World's Faiths, Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers,</ref> As it stands, the Qur'an is arranged roughly from the longest surah (chapter) to the shortest. When read in a chronological order, there is a gradual shift in attitude towards intoxicants and such. Verses were "revealed" in Islamic parlance as the situation in Muhammad's life demanded. In {{Quran-range|37|45|47}} wine is described as being an aspect of heaven, though non-intoxicating.<ref>"''...No bad effect is there in it, nor from it will they be intoxicated....''" - {{Quran-range|37|45|47}}</ref> A few later surahs give a mixed impression on alcohol. {{Quran|2|219}} tells us that there is some good and some bad in intoxicants and games of chance. On one occasion, followers were attending prayer at the mosque while intoxicated, so {{Quran|4|43}} was revealed warning against drunkeness before prayer. In {{Quran|13|4}}, vineyards are praised.<ref>"''....and gardens of vines and fields sown with corn, and palm trees.... Behold, verily in these things there are signs for those who understand!....''" - {{Quran|13|4}}</ref> The hadith record that Hamza bin Abdul Muttalib, in a drunken state, mutilated two camels, chopping of their humps and taking out their livers.<ref>"''....the humps of my two she-camels cut off and their flanks cut open and some portion of their livers was taken out. When I saw that state of my two she-camels, I could not help weeping. I asked, "Who has done this?" The people replied, "Hamza bin Abdul Muttalib....''" - {{Bukhari|||3091|darussalam}}</ref> When rebuked by Muhammad, he insulted him to his face, saying "Aren't you but the slaves of my father?"<ref>"''....Hamza looked at Allah's Apostle and then he raised his eyes, looking at his knees, then he raised up his eyes looking at his umbilicus, and again he raised up his eyes look in at his face. Hamza then said, "Aren't you but the slaves of my father?" Allah's Apostle realized that he was drunk, so Allah's Apostle retreated....''" - {{Bukhari|||3091|darussalam}}</ref> Muhammad then banned the consumption of intoxicants. Even going so far as to refer to alcohol and games of chance as "Satan's handwork" in {{Quran-range|5|90|91}}, one of the last surahs, chronologically. Commenting on chess, he said "He who played chess is like one who dyed his hand with the flesh and blood of swine."<ref name="chess"></ref> After this revelation, Muhammad ordered beatings<ref>"''....Allah's Apostle (may peace be upon him) gave a beating with palm branches and shoes [for drinking wine],....''" - {{Muslim||1706a|reference}}</ref> and flogging<ref>"''....Allah's Apostle (may peace be upon him). He gave him forty stripes with two lashes.....''" - {{Muslim||1706a|reference}}</ref> for anyone who broke these laws. Repeat offenders were ordered by him to be put to death.<ref>"''....The Prophet (peace be upon him) said: If he is intoxicated, flog him; again if he is intoxicated, flog him; again if he is intoxicated, flog him if he does it again a fourth time, kill him....''" - {{Abu Dawud||4484|darussalam}}</ref> Later, Umar (the second 'rightly guided' Caliph) would order eighty stripes as the mildest punishment.<ref>"''....Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then 'Umar inflicted eighty stripes.....''" - {{Muslim||1706c|reference}}</ref>

In modern times, these laws still stand. There are out-right bans or severe restrictions put on the sale, purchase, and drinking of alcohol by adults in many Islamic majority countries, including: Afghanistan, Bahrain, Bangladesh, Brunei, Iran, Kuwait, Libya, Malaysia,<ref>{{cite web |url=http://www.thejakartapost.com/news/2009/08/20/malaysian-model-seeks-public-flogging-drinking.html |title=Malaysian model seeks public flogging for drinking |archiveurl=http://archive.is/20120915/http://www.thejakartapost.com/news/2009/08/20/malaysian-model-seeks-public-flogging-drinking.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - The Associated Press, August 20, 2009</ref> The Maldives, Morocco, Pakistan, Qatar, Saudi Arabia, Sudan, Tunisia, and The United Arab Emirates.<ref>[http://en.wikipedia.org/w/index.php?title=Prohibition&oldid=332586583 Prohibition]</ref> Punishments vary according to country, but many are consistent with the Sunnah of Muhammad. They range from weeks to months of imprisonment, public flogging, and (in the case of Iran) the death penalty. This prohibition, in many cases, does not exclude the non-Muslim. For example; in June 2009, Catholic chef Sapon D Costa was jailed in Dhaka, Bangladesh, for possession of alcohol.<ref>{{cite web |url=http://www.asianews.it/index.php?l=en&art=15493&size=A |title=Catholic chef has a “really rough time in Dhaka’s central jail” |archiveurl=http://archive.is/20120915/http://www.asianews.it/index.php?l=en&art=15493&size=A |archivedate=2012-09-15 |accessdate=2012-09-15}} - Asia News, June 11, 2009</ref>

====Lack of hijab/un-Islamic dress====
{{Main|hijab}}
The Quran refers to the ''jilbab'' (overgarment or cloak) and the ''khimar'' (piece of cloth that covers the head), and the term hijab came to be applied to both, though today is often applied only to a head covering. The word hijab occurs in {{Quran|33|53}} as a screen or barrier shielding the gaze of vistors from Muhammad's wives at his home. The Sunni and Shi'a schools of jurisprudence agree that a Muslim woman's head must be covered, and her body except for her hands and face in the presence of non-Mahrams, with some disagreement of detail such as whether believing slave women are similarly to be covered. Men are required to cover from the navel to the knees. This is based on their interpretation of certain Quran verses, with details provided by hadiths. Some modern interpretations argue that hijab was only for Muhammad's wives and not applicable to Muslim women today, though verses which mention the jilbab ({{Quran|33|59}}) and khimar ({{Quran|24|31}}) mention the believing women in general.

Adherence is voluntary in western countries as there are no laws enforcing hijab (though community and family pressure, especially on adolescents living with their parents, often has a similar effect). However, in some Muslim majority countries (such as Iran) hijab in one form or another is legally enforced.<ref>{{cite news|url=http://www.liveleak.com/view?i=2d2_1186358824|title=Iranian morals police arrest 230 in raid on 'satanist' rave|publisher=Live Leak|date=August 6, 2007 |archiveurl=http://archive.is/20120915/http://www.liveleak.com/view?i=2d2_1186358824 |archivedate=2012-09-15}}</ref><ref>{{cite web |url=http://www.weeklyblitz.net/568/women-detained-for-not-wearing-veil-in-bangladesh |title=Women detained for not wearing veil in Bangladesh |archiveurl=http://archive.is/20120915/http://www.weeklyblitz.net/568/women-detained-for-not-wearing-veil-in-bangladesh |archivedate=2012-09-15 |accessdate=2012-09-15}} - Special Correspondent - Weekly Blitz, March 3, 2010</ref> In the late 2010s Saudi Arabia loosened some restrictions on the attire of women.

====Mingling of unrelated men and women====
{{Main|Sex Segregation in Islam}}

The traditional view of most Islamic scholars, past and present, prohibits free-mixing between men and women. Some modernists (similarly as with hijab) argue that the Quranic verse relating to segregation {{Quran|33|53}} applied only to Muhammad's wives and that hadiths which expand this to Muslims in general cannot be trusted as authentic. Gender segregation in Saudi Arabia is particularly well-publicised.

In 2010, a Saudi woman who filed harassment claims in Saudi Arabia without being accompanied by a male relative was sentenced to 300 lashes and 18 months in jail. Sawsan Salim lodged a series of complaints in 2007 at government offices and in court in the northern region of Qasim in which she alleged harassment by local officials, the New York-based rights group, Human Rights Watch, said. She was sentenced in January on charges of making “spurious complaints” against government officials and appearing “without a male guardian,” the group said in an e-mailed statement.<ref>[http://www.businessweek.com/news/2010-03-03/saudi-woman-gets-300-lashes-jail-for-complaints-group-says.html Saudi Woman Gets 300 Lashes, Jail for Complaints, Group Says] - Henry Meyer - BusinessWeek, March 3, 2010 </ref>

In the 21st century gradual reforms in Saudi Arabia have loosened segregation restrictions in certain settings such as workplaces and restaurants and somewhat reduced the role of guardians.

Also in 2010, Hamas banned men in Gaza from working in women's hair salons because Islamic tradition forbids women from showing their hair to men who are not their husbands or blood relatives.<ref>{{cite web |url=http://www.foxnews.com/story/0,2933,588027,00.html |title=Hamas Bans Men From Women's Hair Salons |archiveurl=http://archive.is/20120915/http://www.foxnews.com/story/0,2933,588027,00.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - Associated Press - Fox News, March 4, 2010</ref>

====Pornography and Prostitution====
There is a general consensus that participating in and watching pornography is prohibited in Islam, violating Quranic injunctions regarding indecency and principles of human dignity. Prostitution is considered a form of zina (unlawful sexual activity) and {{Quran|24|33}} warns slave owners not to force their slave women into prostitution.

Somalia has lashed numerous men for watching pornography.<ref>{{cite web |url=http://www.newstimeafrica.com/archives/9386 |title=Somali Men Get 40 Lashes For Watching Pornography |archiveurl=http://archive.is/20120915/http://www.newstimeafrica.com/archives/9386 |archivedate=2012-09-15 |accessdate=2012-09-15}} - Shafii Mohyaddin Abokar - Newstime Africa, December 1, 2009</ref>

==== Music and Art====
{{Main|Qur'an, Hadith and Scholars:Pictures and Images}}

[[File:Taller Buddha of Bamiyan before and after destruction.jpg|thumb|Bamiyan Buddhas before and after destruction]]
Though views vary widely today, [[music]], and some other forms of [[Qur'an, Hadith and Scholars:Pictures and Images|art]] (including tattooing),<ref>"''....The Prophet forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed....''" - {{Bukhari|||2086|darussalam}} See also {{Bukhari|||2238|darussalam}}, {{Bukhari|||5945|darussalam}}, and {{Bukhari|||5962|darussalam}}</ref> under Islamic law are forbidden. Western music<ref>{{cite news|url=http://www.abc.net.au/news/stories/2007/08/05/1996913.htm?section=entertainment|title=Iran arrests 230 in raid on illegal rock concert|publisher=ABC News (Australia)|date=4 August 2007 |archiveurl=http://archive.is/20120717/http://www.abc.net.au/news/stories/2007/08/05/1996913.htm?section=entertainment |archivedate=2012-07-17}}</ref> and movies in particular, have been declared as corruptive influences by Islamic clerics. The vast majority<ref>{{cite web |url=http://www.themuslimwoman.com/beware/MusicisHaram.htm |title=Music is Haram |archiveurl=http://archive.is/20120915/http://www.themuslimwoman.com/beware/MusicisHaram.htm |archivedate=2012-09-15 |accessdate=2012-09-15}} - The Muslim Women</ref> of Islamic scholars and all four schools of Islamic jurisprudence<ref name="Music 2"></ref> are in agreement that listening to, or playing musical instruments, and singing is forbidden. They form this opinion from both the Qur'an and Hadith. The only exception to this rule which can be extracted from the hadith is the permissibility of singing acapella accompanied by a duff (a hand-held one-sided drum) on special occasions (i.e. on weddings, Eid, during jihad, etc.)<ref>"''....innocent singing, unaccompanied by musical instruments other than the daff(small hand drum) is permissible are specified in the Sunnah. These are: 1) Jihaad. During jihad and other struggles in the way of Allah, battle songs are of great moral and spiritual benefit to the fighters....''" - {{cite web |url=http://islamicarticles.wordpress.com/music/ |title=Music - BEATING THE DUFF |archiveurl=http://archive.is/20120915/http://islamicarticles.wordpress.com/music/ |archivedate=2012-09-15 |accessdate=2012-09-15}} - Islamic Articles</ref> This form of song is referred to as a '''Nasheed''' (نشيد), and the striking of the duff is permitted for women only<ref>"''....What is mustahabb (recommended) is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication....As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion....''" - {{cite web |url=http://islamicarticles.wordpress.com/music/ |title=Music - BEATING THE DUFF |archiveurl=http://archive.is/20120915/http://islamicarticles.wordpress.com/music/ |archivedate=2012-09-15 |accessdate=2012-09-15}} - Islamic Articles</ref> and must not be done in the presence of men.<ref>"''....According to the Sunnah, females can sing and beat the duff on the two ‘Eids (specific Muslim celebrations) and to announce a Muslim wedding amongst themselves, and their voices shouldn’t be raised loud enough or near enough to be heard by the men.''" - {{cite web |url=http://islamicarticles.wordpress.com/music/ |title=Music - BEATING THE DUFF |archiveurl=http://archive.is/20120915/http://islamicarticles.wordpress.com/music/ |archivedate=2012-09-15 |accessdate=2012-09-15}} - Islamic Articles</ref> There are several verses within the Qur'an which have been understood by highly respected early scholars and historians of Islam to be condemning music and singing. For example; in verse 31:6, according to the Tafseer of Ibn Kathir, "idle talks" is a reference to "singing and musical instruments."<ref>{{cite web |url=http://www.islamqa.com/en/ref/5000/music |title=Ruling on music, singing and dancing - Fatwa No. 5000 |archiveurl=http://archive.is/20120915/http://www.islamqa.com/en/ref/5000/music |archivedate=2012-09-15 |accessdate=2012-09-15}} - Islam Q&A</ref> While the Qur'anic verses on music and its prohibition may appear vague, the hadith are a lot clearer in regards to this issue. Authentic sources record Muhammad as saying "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful..."<ref>[{{Bukhari|||5590|darussalam}}</ref> and upon hearing music, Abu Bakr proclaimed "Musical instrument of Satan!"<ref name="Music 2">{{cite web |url=http://www.islamicawakening.com/viewarticle.php?articleID=312 |title=Music |archiveurl=http://archive.is/20120915/http://www.islamicawakening.com/viewarticle.php?articleID=312 |archivedate=2012-09-15 |accessdate=2012-09-15}} - Shariffa Carlo - Islam Awakening</ref> The mere fact that Muhammad condemned music in the same breath as other non-Islamic activities, such as illegal sexual intercourse and drinking alcohol, is extremely suggestive and the companions (including the four Caliphs) understood this to mean prohibition.<ref>"''....The companions unanimously agreed upon the prohibition of music and song but allowed particular exceptions specified by the authentic sunnah....Also, the four Khalifas, the fuqahaa among the saahabah such as Ibin Abaas, Ibin Umar, and Jaabir bin Abdullah as well as the general body of saahabah.''" - Al Qurtubi's Tafseer, vol 14, pp51-52, and Al-Aaloosi's Tafseer, Roohul Ma'aani, vol. 21, pp. 66-68)</ref> As Abu Bakr stated, unless performed under the various restrictions outlined in Muhammad's Sunnah, music is considered to be of the devil.

The Islamic prohibition on images is well known, hence the lack of imagery in Islamic religious art. This sentiment is also known as aniconism. Depictions of living things have in fact been documented at specific times and places in Islamic history. In general the strictest attitude to aniconism is found in modern Salafism, while the most relaxed attitude is found in Sufism and Shi'a Islam.

Multiple authentic sources record Muhammad's thoughts on images and representations of living beings, and in several he states passionately "The people who will receive the severest punishment from Allah will be the picture makers."<ref>"''....We were with Masruq at the house of Yasar bin Numair. Masruq saw pictures on his terrace and said, "I heard 'Abdullah saying that he heard the Prophet saying, "'The people who will receive the severest punishment from Allah will be the picture makers."....''" - {{Bukhari|||5950|darussalam}}</ref> In another he says "All the painters who make pictures would be in the fire of Hell. The soul will be breathed in every picture prepared by him and it shall punish him in the Hell."<ref>"''....I am going to narrate to you what I heard from Allah's Messenger (may peace be upon him). I heard him say: All the painters who make pictures would be in the fire of Hell. The soul will be breathed in every picture prepared by him and it shall punish him in the Hell....''" - {{Muslim||2109c|reference}}</ref> Muhammad refused to enter any home which was decorated with images,<ref>"''....Fatimah said to Ali: Follow him [Muhammad] and see what turned him back. I (Ali) followed him and asked: What turned you back, Apostle of Allah? He replied: It is not fitting for me or for any Prophet to enter a house which is decorated....''" - {{Abu Dawud||3755|darussalam}}</ref> and claimed angels would do the same with any home which contained pictures or dogs.<ref>"''....I came to 'A'isha and said to her: This is a news that I have received that Allah's Apostle (may peace be upon him) had said: Angels do not enter the house in which there is a picture or a dog,....''" - {{Muslim||2106f|reference}}</ref> He once refused to enter the home of one of his wives (Aisha) when he noticed the decorated cushion she had purchased for him to sit on.<ref>"''....Narrated 'Aisha (the wife of the Prophet): I bought a cushion having pictures on it. When Allah's Apostle saw it, he stopped at the gate and did not enter....''" - {{Bukhari|||5961|darussalam}}</ref> In Aisha's own words "I noticed the signs of hatred (for that) on his face!" She turned to Allah and Muhammad for repentance.<ref>"''....I noticed the signs of hatred (for that) on his face! I said, "O Allah's Apostle! I turn to Allah and His Apostle in repentance! What sin have I committed?" He said, "What about this cushion?"....''" - {{Bukhari|||5961|darussalam}}</ref> On another occasion, Muhammad angrily tore to pieces a carpet, hung by Aisha to screen a door.<ref>"''....I took a carpet and screened the door with it. When he (the Holy Prophet) came back he saw that carpet and I perceived signs of disapproval on his face. He pulled it until it was torn or it was cut (into pieces)....''" - {{Muslim||2106f|reference}}</ref> Muhammad reportedly destroyed the 360 pagan idols which were housed at the Ka'aba when he conquered Mecca.<ref>"''The Prophet (ﷺ) entered Mecca and (at that time) there were three hundred-and-sixty idols around the Ka`ba. He started stabbing the idols with a stick he had in his hand and reciting: "Truth (Islam) has come and Falsehood (disbelief) has vanished."''" - {{Bukhari|||2478|darussalam}}</ref>

During the Taliban rule of Afghanistan between 1996 and late 2001, all forms of music and television (i.e. moving pictures) were banned. TV sets, radios, etc. were confiscated and burnt, and anyone caught with cassettes in their possession was jailed.<ref>{{cite web |url=http://www.rawa.org/music.htm |title=The censorship of music in Afghanistan |archiveurl=http://archive.is/20120630/http://www.rawa.org/music.htm |archivedate=2012-06-30 |accessdate=2012-06-30}} - RAWA, April 24, 2001</ref> In early 2001, they destroyed the historic 1,400 year old giant (175 and 120 feet tall) Buddha statues which were located in the Bamyan Valleys.<ref>[http://www.hazara.net/hazara/geography/Buddha/buddha.html A Profile On Bamyan Civilization] - Ishaq Mohammadi </ref> These demolitions were the most infamous among a widespread iconoclastic destruction of Afghan cultural heritage under the Taliban. Clerics from Egypt, whose own ancient religious heritage has only suffered minimal Christian and Muslim iconoclasm over the centuries, denounced the Taliban's actions.

===Permitting things which are forbidden in most secular countries today===

Islamic law permits:

====Domestic violence====
{{Main|Wife Beating in Islamic Law}}

While domestic violence against women is a serious problem all around the world, some of the most vulnerable are Muslim women. Authorities in some Muslim majority countries have been reluctant to acknowledge such issues as problems though efforts have also been made to reduce the problem. It is explicitly endorsed by the Qur'an itself. In a 2004 sermon broadcast on Qatar TV, a Muslim cleric had said the following:

{{Quote||"We must know that [wife] beating is a punishment in Islamic religious law,....No one should deny this because this was permitted by the Creator of Man, and because when you purchase an electric appliance or a car you get instructions – a catalogue, explaining how to use it. The Creator of Man has sent down this book [the Quran] in order to show man which ways he must choose....We shouldn't be ashamed before the nations of the world who are still in their days of ignorance, to admit that these [beatings] are part of our religious law,....We must remind the ignorant from among the Islamic Nation who followed the [West] that those [Westerners] acknowledge the wondrous nature of this verse,"<ref>{{cite web |url=http://www.wnd.com/news/article.asp?ARTICLE_ID=40276 |title=Muslim cleric: Some wives need to be beaten |archiveurl=http://archive.is/20120915/http://www.wnd.com/news/article.asp?ARTICLE_ID=40276 |archivedate=2012-09-15 |accessdate=2012-09-15}} - WorldNetDaily, September 03, 2004</ref>}}

The verse being referred to is 4:34. According to this verse, a man may not only beat his wives in certain circumstances but also beat them simply for the ''fear'' of such.<ref>"''....and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them....''" - {{Quran|4|34}}</ref> Whilst there are a few restrictions in regards to the practice of wife-beating (beating should be "without severity"<ref>"Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner." - {{Abu Dawud||1905|darussalam}}</ref>, should avoid the face,<ref>"''....you should give her food when you eat, clothe her when you clothe yourself, do not strike her '''on the face'''....''" - {{Abu Dawud||2142|darussalam}}</ref> breaking bones,<ref>"''....that you should not break her bones or leave a bruise....''" - al-Tabari, 5:68-69</ref> and husbands should not sleep with them after beating them),<ref>"''.... The Prophet said, "None of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day."''" - {{Bukhari|||5204|darussalam}}</ref> they hardly offer comfort to a woman who is abused with the blessings of her god. The mere fact that the husband is allowed to physically abuse his wives (very often with impunity from the law) inevitably leads many to go beyond simply 'beating' them.

Wife beating has been an accepted part of Islam since its inception. In Aisha's own words "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"<ref>"...''so when Allah's Apostle came, 'Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"...''" - {{Bukhari|||5825|darussalam}}</ref> The indifference to her words displayed by Muhammad proved its legitimacy within the laws of Islam. Muhammad reportedly declared, "A man should not be asked why he beats his wife"<ref>"It was narrated that Ash'ath bin Qais said: "I was a guest (at the home) of 'Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: 'O Ash'ath, learn from me something that I heard from the Messenger of Allah" A man should not be asked why he beats his wife, and do not go to sleep until you have prayed the Witr."' And I forgot the third thing."" - {{Ibn Majah||3|9|1986}}</ref> Moreover, he not only allowed Abu Bakr to slap his own child-bride Aisha,<ref>"''....Abu Bakr (Allah be pleased with him) then got up went to 'A'isha (Allah be pleased with her) and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying: You ask Allah's Messenger (may peace be upon him) which he does not possess....''" - {{Bukhari|||334|darussalam}}</ref> but he also struck her in the chest himself,<ref>"''...He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you?...''" - {{Muslim||974b|reference}} Note that the sunnah.com website have since [[Wife_Beating_in_Islamic_Law#Muhammad_struck_Aisha_and_the_tampering_of_English_hadith_translations|tampered with their copy of the hadith translation here in order to soft the language]].</ref> and according to Aisha it was not something 'symbolic' or a 'gentle tap' on the body; it was painful.

The effects can be easily seen in the Islamic world. A 2009 survey carried out by the ''United Nations Development Fund for Women'' found that nearly 90% of Afghan women suffer from domestic abuse.<ref>{{cite web |url=http://edition.cnn.com/2009/WORLD/asiapcf/09/23/afghanistan.women.abuse/index.html |title=Afghan women hiding for their lives |archiveurl=http://archive.is/20120915/http://edition.cnn.com/2009/WORLD/asiapcf/09/23/afghanistan.women.abuse/index.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - CNN</ref> According to the director of ''Women for Afghan Women'' (WAW) "Their mothers are beaten by their fathers. They're beaten by their fathers, by their brothers. It's a way of life." The Pakistan Medical Association found in a 2006 study, that 80% of Pakistani women reported being subjected to some kind of abuse within marriage, and the Progressive Women's Association (PWA) believe up to 4,000 Pakistani women are burnt each year by husbands or in-laws as 'punishment'.<ref>{{cite web |url=http://www.stopvaw.org/PAKISTAN_Domestic_violence_endemic_but_awareness_slowly_rising.html |title=PAKISTAN: Domestic violence endemic, but awareness slowly rising |archiveurl=http://archive.is/20120915/http://www.stopvaw.org/PAKISTAN_Domestic_violence_endemic_but_awareness_slowly_rising.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - The Advocates for Human Rights</ref> And also in 2006, the Refugee Workers Association Woman’s Group (GIK-DER) found that up to 80% of Turkish women were victims of domestic violence and sexual harassment in 'moderate' Turkey.<ref>http://www.toplumpostasi.net/index.php/cat/9/news/9633/PageName/English </ref>

====Gender disparity====
{{Main|Islam and Women}}

Gender equality in the modern sense is generally incompatible with Islamic scriptures and jurisprudence. Activists for change have often faced opposition. For example; in the Islamic Republic of Iran, some women's rights activists have criticised the laws governing women. They say women face difficulties in "getting a divorce and criticize inheritance laws they say are unjust and the fact their court testimony is worth half that of a man's", and they also "cannot run for president or become judges."<ref name="Islamic laws on women">"{{cite web |url=http://www.reuters.com/article/worldNews/idUSDAH44354320070704 |title=Don't "play" with Islamic law, Iranian women told |archiveurl=http://archive.is/20120915/http://www.reuters.com/article/worldNews/idUSDAH44354320070704 |archivedate=2012-09-15 |accessdate=2012-09-15}}", ''Reuters'', Jul 4, 2007</ref> Many female activists have been flogged and given hash jail sentences, numbering several years, for protesting such laws.<ref name="Islamic laws on women"></ref> In mid 2007 Ayatollah Ali Khamenei, the supreme Leader of the Islamic Republic of Iran, responded to these allegations of discrimination, with the following:

{{Quote||"We are witnessing in our country that some women activists and some men are trying to play with Islamic laws....in order to harmonize them with international conventions related to women,....This is wrong....They shouldn't see the solution in changing Islamic jurisprudence laws,"<ref name="Islamic laws on women"></ref>}}

He also indicated that "some Islamic rules regarding women could change if jurisprudence research led to a new understanding."<ref name="Islamic laws on women"></ref> As outlined earlier, Islamic jurisprudence can be revised, but as it is extracted from, and cannot contradict, Shari'a (which consists of Allah's divine laws found within the Qur'an and Hadith), the outcome cannot vary very much, and is effectively set in stone when the Qur'an and Hadith give explicit instruction on something (as is the case with wife-beating). What activists are indirectly trying to reform is not Iranian laws, but Islam itself, as each of these women's rights violations are sanctioned by Islamic scripture.

Many inheritance laws are taken straight from the Qur'an. For example, according to {{Quran|4|11}}, a male inherits twice that of a female. Its the same concerning the worth of a woman's testimony in court; we find this law in {{Quran|2|282}}. Muhammad himself had been recorded by authentic Islamic sources explaining the necessity for such gender disparity within Islamic law, calling women [[Women are Deficient in Intelligence|deficient in intelligence]]:

{{Quote|{{Bukhari|||2658|darussalam}}|Narrated Abu Said Al-Khudri: The Prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes." He said, "This is because of the deficiency of a woman's mind."}}

He further explains that women are not only deficient in intelligence, but also in religion,<ref>"''....Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."....''" - {{Bukhari|||304|darussalam}}</ref> and that this has resulted in most of the dwellers of hell being women.<ref>"''....Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle ?"....''" - {{Bukhari|||304|darussalam}}</ref> In June 2007, Saudi Cleric ''Abd Al-Aziz Al-Fawzan'', in an attempt to counter criticism aimed at these sayings of Muhammad, had said these ahadith highlight the 'fact' that women's "twisted nature" stems from their "very creation".<ref>[Islam: Women are "deficient in intelligence" (video)] - MEMRI</ref> These statements, by both Muhammad and Abd Al-Aziz Al-Fawzan, reflect the Islamic belief that Allah made Eve menstruate, suffer pregnancy and become stupid as a punishment for her transgressions in the garden, therefore all women menstruate (deficient in religion) and are created stupid (deficient in intelligence).<ref>"''His Lord called out to him: Adam, is it from Me that you are fleeing? Adam replied: No, my Lord, but I feel shame before You. When God asked what had caused his trouble, he replied: Eve, My Lord. Whereupon God said: Now it is My obligation to make her bleed once every month, as she made this tree bleed. I also must make her stupid, although I created her intelligent (halimah), and must make her suffer pregnancy. Ibn Zayd continued: Were it not for the affliction that affected Eve, the women of this world wound not menstruate, and they would be intelligent and, when pregnant, give birth easily.''" - Al-Tabari 1:280</ref> Those same authentic sources also record Muhammad condemning women in high social positions (i.e. presidents, judges, etc.), declaring "Never will succeed such a nation that makes a woman their ruler."<ref>"''....When the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, "Never will succeed such a nation as makes a woman their ruler."....''" - {{Bukhari|||7099|darussalam}}</ref>

====Polygamy====
{{Main|Polygamy in Islam}}

Under Islam, a husband has a right to take up to four wives (due to {{Quran|4|3}}) and has significant control over his wives. Under the Hanbali school alone, women may stipulate conditions in the marriage contract to grant greater freedom of movement or to have the marriage dissolved if her husband takes an additional wife.<ref>John L. Eposito, "Women in Muslim Family Law", Second edition, 2001, p. 22</ref> Such stipulations are unenforcable according to the Hanafi, Shafi'i, and Maliki schools on the basis that they cannot overide his Quranic rights.<ref>Kecia Ali, ''Marriage and Slavery in early Islam'', Harvard University Pross, 2010, p. 74 and ftn. 31 on p. 220</ref> All schools agree though that he may delegate to his wife his powerful, Quranic ''talaq'' (divorce) rights at any time. This is called ''talaq al-tafwid'', and can be conditional such as in the event that he takes another wife (the Shafi'i and Hanbali schools allow him to later revoke this delegation).<ref>Muhammad Ifzal Mehmood (2019) ''[https://www.researchgate.net/publication/338688656_A_Study_of_Talaq_Al-Tafwid_in_Islamic_Law_and_Contemporary_Legislations_Should_Malaysia_Follow_Suit A Study of Talaq Al-Tafwid in Islamic Law and Contemporary Legislations: Should Malaysia Follow Suit?]'', Bahria University</ref> In most cases such a stipulation or delegation will not have been agreed ahead of the marriage, though an increasing number of countries in the Muslim world have made reforms to family law to limit polygamy or provide other legal routes for the first wife to seek divorce. Otherwise the husband's rights are automatic.

====Child marriage====
{{Main|Child Marriage in Islamic Law}}

Today, most modern Muslim countries have introduced or raised the minimum age of marriage (though child marriages continue to occur there and in some non-Muslim countries). According to traditonal jurisprudence child marriage is permitted based on precedent set by Muhammad and his companions. This practice is also traditionally understood to be sanctioned by both the Qur'an and the Hadith (though Islamic modernists generally take a different view and are skeptical towards hadiths). In the Qur'an we find this in verse 65:4. This verse deals with the '''Iddat''' (العدة‎), which is a waiting period a female must observe before she can remarry. The stipulated waiting period for a divorced girl who has not yet menstruated is three months. The meaning of this verse has been clarified by numerous tafsirs (authoritative Qur'anic commentaries) and many sahih hadith. Muhammad himself has been recorded by authentic Islamic sources explaining the meaning of this verse as "those who never had menses, their prescribed period is three months before puberty."<ref>"''and those who never had menses, their prescribed period is three months before puberty, which indicates that giving her into marriage before puberty is permissible.''" - {{cite web |url=http://hadith.al-islam.com/display/Display.asp?Doc=0&Rec=7644 |title=Hadith in Arabic from Al-Islam.com |archiveurl=http://archive.is/20120915/http://hadith.al-islam.com/display/Display.asp?Doc=0&Rec=7644 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> While some (but definitely not all) Western Muslims have rejected this sanction of child marriage within their holy text, this view generally holds limited sway; it is the Islamic texts themselves which hold the power, and Islamic scholars in the modern era still widely agree that contracting in marriage pre-pubescent girls and consummating such marriages when the girl is deemed physically ready is permitted. For example; the influential Muslim scholar and thinker ''Syed Abul A'ala Maududi'' (1903 - 1979) commented on verse 65:4 and those who attempt to deny scripture:

{{quote |1=[http://www.islamicstudies.info/tafheem.php?sura=65 Sayyid Abul Ala Maududi: Tafhim al Quran. Commentary on Quran Chapter 65:4]|2=....making mention of the waiting-period for the girls who have not yet menstruated, clearly proves that it is not only permissible to give away the girl in marriage at this age but it is also permissible for the husband to consummate marriage with her. '''Now, obviously no Muslim has the right to forbid a thing which the Quran has held as permissible'''.}}

As has already been mentioned, Muhammad committed child marriage, and even according to the most stringent clinical definition of child marriage- the DSM-IV-TR, he was a pedophile. His actions fulfilled all three requirements needed for a positive diagnosis; he had sexual urges/relations towards/with a pre-pubescent child (generally age 13 years or younger) over a period of at least six months, he acted on those sexual urges, and he was over 16 years old and at least 5 years older than the child involved. Muhammad was engaged to ''Aisha bint Abu Bakr'' when she was only six years of age and he was fifty-one, and consummated the relationship while she was still pre-pubescent, aged just 9 years old<ref>"''....the Prophet married her when she was six years old and he consummated his marriage when she was nine years old...." - {{Bukhari|||5133|darussalam}}''</ref> Some have suggested that it was the 'cultural norm' and Aisha was 'offered' in marriage by her father. However, It was Muhammad who approached Abu Bakr, and Abu Bakr originally protested.<ref>"''....The Prophet asked Abu Bakr for 'Aisha's hand in marriage. Abu Bakr said "But I am your brother."....''" - {{Bukhari|||5081|darussalam}}</ref> However, even if she was offered to Muhammad, this does not alter the fact that as the 'uswa hasana' his actions are forever considered lawful and morally acceptable in Islam. Muhammad even justified his attraction to Aisha with a 'divine' vision from Allah.<ref>"''....You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, 'Uncover (her),' and behold, it was you. I said (to myself), 'If this is from Allah, then it must happen.....''" - {{Bukhari|||7012|darussalam}}</ref>

The many historical endorsements of child marriage within the Islamic traditon has been known to hinder reformist efforts to prevent this common practice in some Islamic countries, particularly when Islamic scholars enter the debate:

{{Quote|1=[http://news.bbc.co.uk/2/hi/middle_east/7711554.stm Sheikh Hamoud Hashim al-Tharihi, general secretary of the Vice and Virtue Committee and member of the Islah Party in Yemen]|2=Because this happened to the Prophet, we cannot tell people that it is prohibited to marry at an early age.}}

In the East, girls far below the age of puberty are forcibly married to older persons (sometimes in their 50s and later) for various personal gains by the girls' guardian. Pedophilic Islamic marriages are most prevalent in Pakistan and Afghanistan, followed by other countries in the Middle East and Bangladesh.<ref>{{cite web |url=http://www.americamagazine.org/content/article.cfm?article_id=1631 |title=America Magazine: Child Marriage in Afghanistan and Pakistan, by Andrew Bushell; March 11, 2002 |archiveurl=http://archive.is/20120915/http://www.americamagazine.org/content/article.cfm?article_id=1631 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref><ref>{{cite web |url=http://www.americansforunfpa.org/NetCommunity/Page.aspx?pid=630 |title=Americans For UNFPA: Virtual Slavery: The Practice of “Compensation Marriages” by Net Community of AfUNFPA; last retrieved Monday, 08 December 2008 |archiveurl=http://archive.is/20120915/http://www.americansforunfpa.org/NetCommunity/Page.aspx?pid=630 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> This practice may also be prevalent to a lesser extent amongst other Muslim communities, and occurs on a much smaller scale among some Muslim communities in Western countries, such as the United Kingdom (where, according to 2009 government figures in the UK, forced teen marriages have seen a ten-fold rise in just four years)<ref name="Ten-fold rise in forced marriages in just four years">{{cite web |url=http://www.dailymail.co.uk/news/article-1196955/Ten-fold-rise-forced-marriages-just-years.html |title=Ten-fold rise in forced marriages in just four years |archiveurl=http://archive.is/20120915/http://www.dailymail.co.uk/news/article-1196955/Ten-fold-rise-forced-marriages-just-years.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - The Daily Mail July 2, 2009</ref> and the United States.<ref>Christine Vendel - [http://www.kansascity.com/105/story/1557578.html?pageNum=2&mi_pluck_action=page_nav#Comments_Container Man charged with statutory rape in ‘marriage’ to 14-year-old girl] - The Kansas City Star, November 8, 2009 </ref>

====Religious discrimination====
{{Main|Qur'an, Hadith and Scholars:Dhimmitude}}

==== Slavery and concubinage====
{{Main|Qur'an, Hadith and Scholars:Slavery|Rape in Islamic Law}}

In the Quran, hadiths and under Islamic laws, slavery is explicitly endorsed.<ref>"''....I married a virgin woman in her veil. When I entered upon her, I found her pregnant. (I mentioned this to the Prophet). The Prophet (peace be upon him) said: She will get the dower, for you made her vagina lawful for you. The child will be your slave....''" - {{Abu Dawud||2131|darussalam}}</ref> Islamic scholars today generally hold that slavery is not permitted in the modern context, although not all agree. Saudi Sheikh ''Saleh Al-Fawzan'', a member of the Senior Council of Clerics had said in 2003, those who argue that slavery is abolished are "ignorant, not scholars. They are merely writers. Whoever says such things is an infidel."<ref>Shaikh Salih al-Fawzan's "affirmation of slavery" was found on page 24 of "Taming a Neo-Qutubite Fanatic Part 1" when accessed on February 17, 2007 http://www.salafipublications.com/sps/downloads/pdf/GRV07000</ref> Muhammad himself was a slaver. Muhammad owned many male<ref>{{cite web |url=http://answering-islam.org./BehindVeil/btv5.html |title=Slavery in Islam: Chapter 5 |archiveurl=http://archive.is/20120915/http://answering-islam.org./BehindVeil/btv5.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - Answering Islam</ref><ref>"Zad al-Ma'ad" by Ibn Qayyim al-Jawziyya Part 1, Pages 114-116</ref> and female<ref>"Zad al-Ma'ad" by Ibn Qayyim al-Jawziyya Part 1, Pages 114-116</ref> slaves, and also sold, captured, and had raped<ref>"''....Waqidi has informed us that Abu Bakr has narrated that the messenger of Allah (PBUH) had sexual intercourse with Mariyyah [his Coptic slave] in the house of Hafsah....''" - Tabaqat v. 8 p. 223 Publisher Entesharat-e Farhang va Andisheh Tehran 1382 solar h ( 2003) Translator Dr. Mohammad Mahdavi Damghan</ref> his slaves. His wives owned slaves as well. Muhammad generally had no animosity towards slavery,<ref>"''....Allah's Apostle sent someone to a woman telling her to "Order her slave, carpenter, to prepare a wooden pulpit for him to sit on."....''" - {{Bukhari|||448|darussalam}}</ref> and at times even discouraged the freeing of slaves.<ref>"''...."Do you know, O Allah's Apostle, that I [Maimuna bint Al-Harith] have manumitted my slave-girl?" He said, "Have you really?" She replied in the affirmative. He said, "You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles.''" - {{Bukhari|||2592|darussalam}}</ref> He once exchanged two black slaves for one Arab.<ref>"''....Allah's Apostle (may peace be upon him) said: Sell him to me. And he bought him for two black slaves,....''" - {{Muslim||1602|reference}}</ref> Whatever else may be the case, Muhammad's actions played a clear role in perpetuating slavery in the Middle East and North Africa by institutionalizing it within Islam, ultimately creating one of the largest trans-continental slave trades in history. The Eastern Islamic slave trade is the longest yet least discussed of the two major trades. Many people, unfortunately are unaware that the Arab slave trade ever existed, even though it began around 650 AD (pre-dating the European slave trade by over a thousand years and, according to most estimates, involved millions more living slaves than the shorter-lived Trans-Atlantic trade - and the death count was astronomically higher as described below). It was only officially abolished (largely due to pressure from the West,<ref>Brunschvig. [http://www.brill.nl/m_catalogue_sub6_id7560.htm 'Abd; Encyclopedia of Islam] </ref> ) in the 1960's. However, the slave trade still exists in the Islamic East. As of July 2009,<ref>Nick Meo - [{{Reference archive|1=http://www.telegraph.co.uk/news/worldnews/africaandindianocean/ghana/5805113/Half-a-million-African-slaves-are-at-the-heart-of-Mauritanias-presidential-election.html|2=2011-04-05}} Half a million African slaves are at the heart of Mauritania's presidential election] - Telegraph, July 12, 2009</ref> there were over half a million slaves in Mauritania alone. In Pakistan, the labor minister of Punjab had said in early 2009 that there are "millions of forced laborers in 'private prisons' across the country",<ref>E. Benjamin Skinner - [{{Reference archive|1=http://www.time.com/time/world/article/0,8599,1932723,00.html|2=2011-04-08}} Pakistan's Forgotten Plight: Modern-Day Slavery] - TIME, October 27, 2009</ref> and the town of Hajja, Yemen, in 2010 is home to another 300 slaves.<ref>Jamal al-Jaberi - [{{Reference archive|1=http://www.google.com/hostednews/afp/article/ALeqM5hqh_clC3ngbax_X84fY4c7uGQihw|2=2011-04-05}} 'Slaves' in impoverished Yemen still dream of freedom] - AFP, July 20, 2010</ref> Unlike the Europeans who were primarily interested in male slaves for use as agricultural workers, the Islamic slave marker preferred female slaves to use for sexual exploitation as concubines. Similarly unique to the Islamic slave trade were the large number of male slaves who were castrized and sold as eunuchs. Furthermore, putting aside the 1.25 million white European Christians who were captured and sold into the Muslim slave trade between the 16th and 19th century,<ref>Christian Slaves, Muslim Masters: White Slavery in the Mediterranean; the Barbary Coast and Italy 1500 - 1800, by Robert Davis, Palgrave MacMillan, 2004</ref> the number of innocent Africans who were taken (or died in the process of being taken) as slaves over the last fourteen centuries of Islamic slavery is estimated to be higher than 140 million.<ref>[{{Reference archive|1=http://www.christianaction.org.za/articles_ca/2004-4-TheScourgeofSlavery.htm|2=2011-03-20}} The Scourge of Slavery] - Christian Action, 2004 Vol 4</ref> This figure dwarfs the numbers that were taken at the hands of Europeans. And unlike in the West, male slaves (blacks in particular) were commonly castrated,<ref>Islam's Black Slaves, by Ronald Segal, Farrar, New York, 2001</ref> hence the lack of surviving descendants of black slaves in the Middle-East.

====Jihad====

:''Main Article: [[Jihad]] See also: [[Qur'an, Hadith and Scholars:Jihad]]''

===Rituals===

====Islamic Fasting====

:''Main Articles: [[Adverse Effects of Islamic Fasting]] and [[The Ramadan Pole Paradox]]''

Fasting (صوم ''Sawm'') for thirty days every year during the Islamic month of Ramadan is the fourth Pillar of Islam, therefore it is compulsory (الفرض ''Fard''). Fasting lasts from dawn till dusk, and Muslims must abstain from all foods, drinks, sexual intercourse,<ref>{{cite web |url=http://www.haqislam.org/fasting-in-quran/ |title=Fasting and Tafsir of Ma’ariful Qur’an |archiveurl=http://archive.is/20120904/http://www.haqislam.org/fasting-in-quran/ |archivedate=2012-09-04 |accessdate=2012-09-04}} - Haq Islam</ref> and even smoking. Islamic fasting (unlike medical fasting) has numerous adverse effects that have been observed using scientific studies. These include; an increase in irritability<ref>Psychosomatic Medicine 2000 Mar-Apr 62:2 280-5 ([http://www.psychosomaticmedicine.org/cgi/reprint/62/2/280.pdf pdf])</ref><ref name="arabnews">{{cite web |url=http://www.arabnews.com/?page=1&section=0&article=101889&d=30&m=9&y=2007 |title=Productivity and Self-Discipline in Ramadan |archiveurl=http://archive.is/20120915/http://www.arabnews.com/?page=1&section=0&article=101889&d=30&m=9&y=2007 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> and crimes,<ref>[http://www.thedailynewsegypt.com/article.aspx?ArticleID=3746 Ramadan saw rise in violent domestic crimes] - Daily News, Egypt </ref><ref>{{cite web |url=http://thejakartaglobe.com/home/4-gold-shop-robbers-killed-2-caught-during-police-raids-across-the-city/326794 |title=4 Gold Shop Robbers Killed, 2 Caught During Police Raids Across the City |archiveurl=http://archive.is/20120915/http://thejakartaglobe.com/home/4-gold-shop-robbers-killed-2-caught-during-police-raids-across-the-city/326794 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref><ref>{{cite web |url=http://www.indonesiamatters.com/762/ramadan-crime/ |title=Ramadan Crime |archiveurl=http://archive.is/20120915/http://www.indonesiamatters.com/762/ramadan-crime/ |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> effects on health, such as the increased risk of diabetes,<ref>[http://www.ansamed.info/en/news/ME02.@AM60065.html Ramadan: Productivity of Arab Businesses Drops by 78%] </ref> dehydration,<ref>El-Hazmi, Al-Faleh, & Al-Mofleh, 1987; Kayikcioglu et al., 1999; Ramadan et al., 1999; Schmahl & Metzler, 1991; Sweileh et al., 1992</ref> tachycardia,<ref name="polish" /> severe headaches,<ref name="polish" /> dizziness,<ref name="polish" /> nausea,<ref name="polish" /> vomiting<ref name="polish" /> and circulatory collapse.<ref name="polish">Polish Journal of Occupational Medince 1991 4:3 219-28</ref> It can also cause problems with sleep,<ref>Ahmed BAHAMMAM/Sleep Disorders Center, Respiratory Unit, Department of Medicine, College of Medicine, King Saud University, Riyadh, Saudi Arabia</ref> daytime drowsiness<ref>Therapie 54:567-72</ref> and alertness.<ref>Annals of Nutrition and Metabolism 2000 44:101-7</ref> All of these factors affect the economy in Muslim majority countries during Ramadan. For example, the productivity of Arab businesses in this period drops by a staggering seventy-eight percent.<ref>"''....Survey carried out by Cairòs Institute of Social Sciences of the Arab World which was printed by 'Leaders', a Tunisian website....''" - (ANSAmed)</ref> Also, as the length of a fast is governed by the rising and the setting of the sun, this can cause a huge problem for those who live close to the North or South poles, since the closer one gets to the poles, the longer our days or nights become. They can eventually extend for up to several months each, making the fourth Pillar of Islam impossible to practice in its purest form without starving to death; this is likely due to Muhammad's ignorance of the global poles. Still, many Islamic scholars have said that even if a fast lasts for up to twenty hours a day, this is something a Muslim must accept.<ref>"''Indeed, the fasts may be twenty hours long, but this is something one will have to adhere to.''" [http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1947&CATE=6Fasting in extreme latitudes] - Sunnipath.com Q&A </ref> Persecution of non-Muslims also rises during the month of Ramadan, with people of other faiths often being attacked in Muslim majority countries for eating or drinking in public. On August 2009, In Pakistan, two Christians were arrested and jailed for "desecrating Ramadan" by eating during daylight hours inside a hotel.<ref>[http://www.persecution.org/suffering/newssummpopup.php?newscode=10769&PHPSESSID=2e29113718bec785f2919ac3592116dc Christians Arrested for Eating During Muslim Holiday] - ICC </ref>

====The Hajj====
{{Main|Hajj}}

The Hajj (حج) is another obligatory duty, being the fifth Pillar of Islam. It is a Muslim pilgrimage to Mecca, which, like the Ka'aba, the black stone, and many other aspects of Islam, has [[Pre-Islamic Arab Religion in Islam|pre-Islamic origins]]. The pilgrimage takes place in the 12th month of the Islamic calendar, from the 7th to the 13th day of Dhu al-Hijjah.

Performing the Hajj is a physically exerting exercise, and many of the weaker pilgrims have died from it. Furthermore, Since 1987, officially there has been at least 3,315 deaths and another 1,500 injuries resulting from various accidents during the pilgrimage. These figures are extremely conservative, considering (for example) the 1994 stampede in Mecca. Officially only 250 people had died as a result of the stampede, and according to ''The Saudi Press Agency'' a total of 829 pilgrims had died during the pilgrimage for a variety of reasons, which included "old age, heart attacks" and "deaths that resulted because of the heavy throngs throwing pebbles on Monday." However witnesses, doctors and a senior Asian diplomat had said the death toll for the individual stampedes alone could have been over 1,000.<ref>{{cite web |url=http://www.nytimes.com/1994/05/25/world/at-least-250-muslims-die-in-mecca-stampede.html |title=At Least 250 Muslims Die in Mecca Stampede |archiveurl=http://archive.is/20120915/http://www.nytimes.com/1994/05/25/world/at-least-250-muslims-die-in-mecca-stampede.html |archivedate=2012-09-15 |accessdate=2012-09-15}} - NY Times, May 25, 1994</ref> Efforts have been made to improve safety.

==Punishments Under Islamic Law==

Punishments under sharia for what it deems as crimes fall under three general categories: ''Hudud'' punishments (''hadd'' singular) are prescribed by the Quran (or in the case of stoning, allegedly was at one time prescribed therein), so they constitute a fundamental part of the Islamic faith though have a high evidence threshold for enforcement. The subsections below detail various types of hadd punishments. Also with a basis in Islamic scriptures are Qisas, or eye-for-an-eye retaliatory punishments, typically for bodily harm and homicide though can be resolved through payment of diya (blood money/compensation). Finally, tazir is a general category of discretionary laws where traditional Islamic legal sources are insufficient.

{{Quote|[https://www.cfr.org/backgrounder/understanding-sharia-intersection-islam-and-law Understanding Sharia: The Intersection of Islam and the Law] Kali Robinson, Council on Foreign Relations, 2021|Today, most Muslim-majority countries don’t administer physical punishments, though about a dozen of them have the authority to do so under state laws. Local and international backlash often dissuades authorities from following through with such sentences. However, Indonesia, Iran, the Maldives, and Qatar are among the countries where flogging is still conducted; and Iran, Mauritania [PDF], Nigeria, Saudi Arabia, and Sudan have in recent decades punished convicted thieves with amputations. Additionally, the Taliban implemented public executions and amputations when they ruled Afghanistan in the 1990s and have said these punishments will return under their new government.}}

===Flogging===
{{Main|Zina}}

{{Quran|24|2}} prescribes the punishment of 100 lashes for men and women guilty of [[zina]] (illicit intercourse), or in {{Quran|4|25}}, half that number for married women who were formerly owned as slaves. In traditional Islamic law, if either party who commits zina is married, that person (male or female) instead receives a much harsher punishment - being stoned to death, though this is based on a controversial hadith as discussed below. As at 2021, Indonesia, Iran, the Maldives, and Qatar were among the countries where flogging was still conducted.<ref>Kali Robinson, 2021, [https://www.cfr.org/backgrounder/understanding-sharia-intersection-islam-and-law Understanding Sharia: The Intersection of Islam and the Law] - Council on Foreign Relations website</ref>

In order to carry out the hadd punishment for zina (lashings or stoning to death) there must be either four reliable muslim male witnesses to the alleged offence or a confession. Pregnancy of an unmarried woman is also considered proof of zina unless she says she was raped, in which case she is spared punishment (though for the Maliki school of jurisprudence further evidence to prove coercion is required from her physical state or a witness who heard her cry for help).<ref>Position paper by Karamah (Muslim Women Lawyers for Human Rights) [https://karamah.org/zina-rape-and-islamic-law-an-islamic-legal-analysis-of-the-rape-laws-in-pakistan/ Zina, Rape, and Islamic Law: An Islamic Legal Analysis of the Rape Laws in Pakistan](2011)</ref><ref>See the 2nd of the two hadiths here regarding Imam Malik's view: {{Muwatta|41||16}}</ref>

===Amputation===
{{Main|Amputation}}

Amputation, is the removal of part or all of a body part enclosed by skin.<ref>{{cite web |url=http://www.medterms.com/script/main/art.asp?articlekey=12537 |title=Definition of Amputation |archiveurl=http://archive.is/20120915/http://www.medterms.com/script/main/art.asp?articlekey=12537 |archivedate=2012-09-15 |accessdate=2012-09-15}} - Medicine Net</ref> It is a prescribed punishment in the Qur'an, and within the context of Islamic law, it refers to the removal of the hands or feet. Today, amputation is used as punishment for theft in Saudi Arabia<ref>{{cite web |url=http://www.arabnews.com/?page=0&section=1&article=27038&d=5&m=6&y=2003 |title=Kingdom’s Leading Executioner Says: ‘I Lead a Normal Life’ - Mahmoud Ahmad, Arab News - June 5, 2003 |archiveurl=http://archive.is/20120915/http://www.arabnews.com/?page=0&section=1&article=27038&d=5&m=6&y=2003 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> and Nigeria, which reintroduced shariah law in 1999<ref>{{cite web |url=http://www.mg.co.za/article/2005-09-19-nigerian-islamic-court-orders-amputation |title=Nigerian Islamic court orders amputation - Mail & Guardian Online - September 19, 2005 |archiveurl=http://archive.is/20120915/http://www.mg.co.za/article/2005-09-19-nigerian-islamic-court-orders-amputation |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref>, and in Somalia, a court run by an extremist Islamic group sentenced four Somali men in June of 2009 to each have a hand and a leg cut off for allegedly stealing mobile phones and guns.<ref>{{cite web |url=http://www.foxnews.com/story/0,2933,528139,00.html |title=Islamic Extremists Sentence 4 Somalis to Amputations - Associated Press, FoxNews.com - June 22, 2009 |archiveurl=http://archive.is/20120915/http://www.foxnews.com/story/0,2933,528139,00.html |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref><ref>{{cite web |url=http://www.javno.com/en-world/somali-islamists-amputate-teenagers-hands-legs_267541 |title=Somali Islamists Amputate Teenagers` Hands, Legs - JAVNO, June 25, 2009 |archiveurl=http://archive.is/20120915/http://www.javno.com/en-world/somali-islamists-amputate-teenagers-hands-legs_267541 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> In 2008, the Islamic Republic of Iran saw five double amputations in a single week--five convicted robbers were each sentenced to have their right hands and left feet amputated.<ref>{{cite web |url=http://www.nytimes.com/2008/01/11/world/middleeast/11iran.html |title=Spate of Executions and Amputations in Iran - Nazila Fathi, The New York Times - January 11, 2008 |archiveurl=http://archive.is/20120909/http://www.nytimes.com/2008/01/11/world/middleeast/11iran.html |archivedate=2012-09-09 |accessdate=2012-09-09}}</ref> When the Taliban, an Islamic militant group, took over Afghanistan in 1996, within a year, public executions, amputations and stonings were a regular Friday event in Kabul.<ref>{{cite web |url=http://news.bbc.co.uk/2/hi/south_asia/1600136.stm |title=Flashback: When the Taleban took Kabul - Terence White, former AFP correspondent in Kabul - BBC News - October 15, 2001 |archiveurl=http://archive.is/20120713/http://news.bbc.co.uk/2/hi/south_asia/1600136.stm |archivedate=2012-07-13 |accessdate=2012-07-13}}</ref>

===Stoning===
{{Main|Stoning}}

Stoning to death (رجم ''Rajm'') is a punishment found in hadiths but not the Quran. According to traditional interpretations of Islamic law, it is a punishment for married persons who engage in unlawful sexual relations (which include homosexual relationships). The criminals "hands are tied behind their backs and their bodies are put in a cloth sack." They are then "buried in a hole, with only the victims heads showing above the ground. If its a woman, she is buried upto her shoulders."<ref>{{cite web |url=http://www.apostatesofislam.com/media/stoning.htm |title=What happens in Stoning? |archiveurl=http://archive.is/20120915/http://www.apostatesofislam.com/media/stoning.htm |archivedate=2012-09-15 |accessdate=2012-09-15}} - apostatesofislam.com</ref> The stones which are to be thrown at the criminal "should not be so large that the offender dies after a few strikes, nor so small as to fail to cause serious injury."<ref>{{cite web |url=http://www.iheu.org/node/262 |title=Should Sharia laws be reconsidered? |archiveurl=http://archive.is/20120915/http://www.iheu.org/node/262 |archivedate=2012-09-15 |accessdate=2012-09-15}} - Sandhya Jain - International Humanist and Ethical Union, March 9, 2004</ref> Due to the Islamic laws on rape requiring four male eye witnesses before guilt can be ascertained, many rape victims end up being charged with 'adultery.' As was the case for a 13-year-old girl in Somalia<ref>{{cite web |url=http://news.bbc.co.uk/1/hi/world/africa/7708169.stm |title=Stoning victim 'begged for mercy' |archiveurl=http://archive.is/20120712/http://news.bbc.co.uk/1/hi/world/africa/7708169.stm |archivedate=2012-07-12 |accessdate=2012-07-12}} - BBC News, November 4, 2008</ref> who in October of 2008 was buried up to her neck and stoned to death in front of more than 1,000 people in a football stadium. She was the victim of gang-rape. Incidents of stonings have been reported in Iraq and Pakistan, and forms a part of Afghan, Iranian, Nigerian, Indonesian, Sudanise, Saudi Arabian, and United Arab Emirate law.<ref>{{cite web |url=http://www.stop-stoning.org/faq_stoning |title=Stoning - Frequently Asked Questions about Stoning |archiveurl=http://archive.is/20120915/http://www.stop-stoning.org/faq_stoning |archivedate=2012-09-15 |accessdate=2012-09-15}} - stop-stoning.org</ref> The Qur'an itself does not explicitly mention the act, but there are several Sahih (authentic) Hadith which speak of Muhammad ordering people to be stoned to death. According to hadith, the Qur'anic verses of stoning were written on a piece of paper and were lost when a goat ate the paper.<ref>References: Musnad Ahmad bin Hanbal. vol. 6. page 269; Sunan Ibn Majah, page 626; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref>

===Crucifixion===
{{Main|Crucifixion}}

Crucifixion (صلبه ''Salb'') typically refers to the method of execution and/or torture by tying and/or nailing someone to a cross, stake or tree. It can also refer to the method of public display of a body after execution, such as the incident in Saudi Arabia when a convicted killer was beheaded and his body was "crucified".<ref>{{cite web |url=http://edition.cnn.com/2009/WORLD/meast/05/30/saudi.arabia.execution/index.html |title=Convicted killer beheaded, put on display in Saudi Arabia - CNN - May 30, 2009 |archiveurl=http://archive.is/20120915/http://edition.cnn.com/2009/WORLD/meast/05/30/saudi.arabia.execution/index.html |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> Whereas Constantine the Great, the first Christian emperor, abolished crucifixion in the Roman Empire in AD 337, out of veneration for [[Isa|Jesus Christ]], the most famous victim of crucifixion,<ref>{{cite web |url=http://www.britannica.com/EBchecked/topic/144583/crucifixion |title="crucifixion" - Encyclopædia Britannica Online - 2009 |archiveurl=http://archive.is/20120729/http://www.britannica.com/EBchecked/topic/144583/crucifixion |archivedate=2012-07-29 |accessdate=2012-07-29}}</ref> Muhammad perpetuated the practice by declaring it a prescribed punishment in the Qur'an ({{Quran|5|33}}). Crucifixion as a method of torture and execution has reportedly been used in Sudan and Iraq<ref>[http://www.assistnews.net/STORIES/2004/s04110038.htm Sudanese slave 'crucified' by his master not unusual in central African nation - Michael Ireland (Chief Correspondent, ASSIST News Service) - November 9, 2004] [http://www.catholicherald.co.uk/articles/a0000648.shtml 7 Christians mutilated & Crucified During a Series of Raids on Villages - Simon Caldwell (The Catholic Herald) - 25 September 2009] </ref><ref>{{cite web |url=http://www.wnd.com/news/article.asp?ARTICLE_ID=56726 |title=Christians in Iraq, including converts from Islam and people involved in mixed-faith marriages, are being crucified by Muslim terrorists, according to a Dutch member of Parliament studying the war-torn country (WorldNetDaily.com) July 17, 2007 |archiveurl=http://archive.is/20120915/http://www.wnd.com/news/article.asp?ARTICLE_ID=56726 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> and it is still a part of Iran's criminal code.<ref>{{cite web |url=http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1108208 |title="Case Study in Iranian Criminal System" - Ehsan Zar Rokh, University of Tehran - 2008 |archiveurl=http://archive.is/20120915/http://papers.ssrn.com/sol3/papers.cfm?abstract_id=1108208 |archivedate=2012-09-15 |accessdate=2012-09-15}}</ref> Hamas, the Islamic governing body of Gaza, reinstated the penalty of crucifixion in 2008.<ref>[http://www.newsmax.com/newsfront/Hamas_bombs_Gaza_Israel/2009/01/09/169756.html Hamas Reinstates Crucifixions of Christians - Nicole Jansezian - January 9, 2009] </ref>

==External Links==

*[http://www.onelawforall.org.uk/ One law for all - Campaign group against theocratic laws and promoting secularism]

==References==
{{Reflist|3|refs=}}

[[Category:Shariah (Islamic Law)]]
[[Category:Human rights]]
[[Category:Fiqh (legal theory)]]
[[Category:Ritual]]
[[Category:Allah]]
[[Category:Hadith]]
[[Category:Qur'an]]
[[Category:Salah (prayer)]]
[[Category:Salaf al-Salih (Pious Predecessors)]]