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Islam and Violence

2015-05-06T17:22:26Z

Commentator:

<metadesc>Summaries of a few select articles discussing: violence under Muhammad, violence against women, terrorism and persecution. Also includes relevant quotations and statistics</metadesc>

This page provides brief summaries of a few select articles concerning [[Islam]] and its relationship with various forms of violence. More relevant articles can be found via the Hub and Category pages (see the [[WikiIslam:Site Map|Site Map]]).
{{Core}}
==Muhammad==

===Facts and Figures===

====Islamic Scripture====
{{Main|Violence Under Muhammad (Primary Sources)}}

{{Quote|{{Bukhari|4|52|261}}|Narrated Anas bin Malik: A group of eight men from the tribe of 'Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, "O Allah's Apostle! Provide us with some milk." Allah's Apostle said, "I recommend that you should join the herd of camels." So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the camel-herder and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died (Abu Qilaba, a sub-narrator said, "They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land.")}}

====Muslim Statistics====
{{Main|Muslim Statistics - Scripture|l1=Muslim Statistics (Scripture)}}

This page consists of various statistics concerning Islam and its scriptures. A small sample include:
#There are 164 Jihad verses in the Qur'an and nearly 500 verses (roughly 1 out of every 12) that speak of Hell.
#Practicing Muslims recite anti-Semitic and anti-Christian rhetoric at least 17 times a day, and over 5,000 times a year.
#Compared to Mein Kampf, the non-abrogated Medinan verses of the Qur'an contain more than 2x the amount of anti-Jewish text.
#122 peaceful Qur'anic verses have been abrogated by the Sword verse (9:5) and Fighting verse (9:29).

===Related Articles===

====Invitations to Islam Prior to Violence====
{{Main|Invitations to Islam Prior to Violence}}

The practice of inviting non-Muslim nations to join Islam or pay the Jizyah prior to engaging in offensive Jihad was first initiated by the Prophet Muhammad. For example, he sent a letter to Heraclius, the Eastern Roman emperor in Constantinople, stating "I invite you to Islam, embrace Islam and you will be safe; ...But if you reject this invitation of Islam, you shall be responsible for misguiding the peasants (i.e. your nation)." Another letter was sent to Negus, the king of Abyssinia, stating "I call you unto the fold of Islam; if you embrace Islam, you will find safety,... Should you reject this invitation, then you will be held responsible for all the evils of the Christians of your people." Similarly, another letter was sent to Muqawqas, the vicegerent of Egypt, stating "I invite you to accept Islam. Therefore, if you want security, accept Islam... But if you refuse to do so, you will bear the burden of the transgression of all the Copts." Muhammad's lead was then followed by the Rightly-Guided Caliphs Abu Bakr as-Siddiq and Umar Ibn al-Khatab. The leaders of later Islamic empires such as the sultan of the Ottoman Empire also followed suit, and it has even been codified within the Islamic Shari'ah (see sections o9.0 to o9.8 in 'Umdat as-Salik wa 'Uddat an-Nasik). This practice is continued today by Islamic leaders such as Mahmoud Ahmadinejad and terrorist organizations such as al-Qaeda and Boko Haram.

====Killings Ordered or Supported by Him====
{{Main|List of Killings Ordered or Supported by Muhammad}}

Violence under Prophet Muhammad was a frequent occurrence. This is of little surprise. The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and Islamic expansion. (The word "assassin" has Arabic language roots, initially referring to a Persian militant group; by way of comparison, the word "murder" has Germanic language roots, the word "massacre" has French language roots, the word "exterminate" has Latin language roots, and the word "holocaust" has Greek language roots.) The list of known killings ordered or supported by him number at least forty-three. He and his men murdered (and even tortured) hundreds of people, mostly Jews. His targets included men, women and children, both young and old. The reasons behind their executions varied from "causing offence" and writing or reciting poetry, to purely monetary gains for Muhammad, his men and the wider Muslim community. This page lists some of the results and reasons for the targeted killings and assassinations ordered or supported by Muhammad, as well as the primary Islamic sources which mention these incidents.

====Genocide of the Jewish Banu Qurayza====
{{Main|The Genocide of Banu Qurayza}}

Hijra year 5 (627 AD), on the orders of Prophet Muhammad, almost nine hundred Jews of a Medinan tribe named Banu Qurayza were massacred by Muslims. The killing began early in the day, ending in torchlight. Those who escaped death (women and children, excluding boys who had begun to grow pubic hair) were taken captive by Muslims to be sold in slave markets and exchanged for horses and armour. Muslims propose many apologetic arguments to excuse this crime. The most favored argument they use is the alleged treachery of Banu Quraiza. Its flaws are evident when considering any act of treachery from this tribe would have put an end to Islam at Khandaq, and as a result, Islam would never have existed outside of Arabia.


==Women==

===Facts and Figures===

====Islamic Scripture====
{{Main|Violence Against Women (Primary Sources)}}

{{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.}}

====Muslim Statistics====
{{Main|Violence Against Women - Muslim Statistics|l1=Violence Against Women (Muslim Statistics)}}

These pages consists of various statistics concerning Islam and women. A small sample include:

#In terms of cultural/tribal/religious danger to women, 4 of the 5 most dangerous countries are Muslim majorities.
#Egyptian women are sexually harassed 7 times every 200 meters and well over two-thirds are harassed on a daily basis.
#91 percent of all honor-related killings around the world are carried out by Muslims (84% in US, 96% in Europe).
#The number of honor killings in Pakistan are estimated to be around 2,500 to 3,000 cases every year.

===Related Articles===

====Wife Beating====
{{Main|Wife Beating}}

Wife-beating is supported by the teachings of Islamic religious texts such as the Qur'an and the Hadiths, and has been an accepted part of Islam since its inception. Surah 4:34 states that men are in charge of women and that husbands may beat their wives if they simply fear disobedience. Prophet Muhammad provided tacit approval of wife beating by not scolding Muslims for beating their wives, referred to women who spoke-out against abuse as "not the best among you", forbid Muslims from questioning men who beat their wives, allowed others to hit his wives (the very women whom all Muslims adore and refer to as "the Mother of believers"), reaffirms the command of wife-beating in his parting sermon, and himself struck one of his wives in the chest. In addition to Muhammad's actions, three of the four Rightly-Guided Caliphs also beat women. Because of its many endorsements within Islamic scripture, wife-beating is permitted by the majority of Muslim scholars and leaders. This has led to domestic violence being permitted under law in several Islamic states or being largely ignored by the authorities.

====Honor Violence====
{{Main|Honor Violence}}

Honor related violence is physical violence that is inflicted on an individual by perpetrators who believe the victim has brought dishonor upon the family, clan, or community by engaging in any conduct that is perceived as immoral or unacceptable by religious or social/cultural standards. This violence almost always happens in Muslim families, where women are killed for many "honor" related reasons, including being raped or associating with non-related males (both crimes under Islamic law).<ref>If the act of rape is not witnessed by four males, it is considered an admission of Zina (unlawful sexual intercourse) which is punishable with death. </ref>

In practice, honor related violence is not limited to humans, but can also apply to animals. For example, in July 2011, a male who was caught in Pakistan having sex with another man's donkey was fined 110,000 rupees. This fine was not imposed for having sex with an animal, but for committing adultery. The raped donkey was labelled a 'kari' (an adulteress) and eventually honor killed by its owner.

====Rape====
{{Main|Rape}}

There is no equivalent term for ‘rape’ in the Qur'an. Likewise, there is not a single verse in the Qur'an which even remotely discourages forced sex. In contrast, there are several verses that permit rape and other sexual crimes against women. Qur'an chapter 4 verse 24 discusses lawful and forbidden women for Muslims, stating that, "(forbidden are) women already married, except those whom your right hands possess." What we see in the beginning of this verse as “forbidden” refers to sexual intercourse. The Qur'an dictates, women already married are forbidden for Muslims except those whom their right hands possess (sex slaves). It is obvious from this verse, a Muslim can have sexual relations with his slave-woman. This is supported by a copious amount of hadith and tafsir.

====Witch Hunts====
{{Main|Islamic Witch Hunts}}

The belief in possession by jinn, witchcraft, and the effects of the "evil eye" are mainstream Islamic beliefs, supported by sahih (authentic) hadith. The evil eye is considered a fact that is responsible for the deaths of many Muslims (second only to the will of Allah). Muhammad believed himself to have been affected by the evil eye and the witchcraft of a Jew. Today, the motif of the Hand of Fatima (daughter of Muhammad) is used everywhere in North Africa, especially in jewelry and in door knockers, because it "keeps away the Evil Eye," and according to Islamic scholars, witches must be executed without hesitation. Consequently, witch-hunts are not a distant memory from the Middle Ages, but are a very real part of everyday life in the Muslim world, where women are often accused of this crime and are hunted down, persecuted, jailed or executed for it.

==Terrorism==

===Facts and Figures===

====Islamic Scripture====
{{Main|Jihad (Primary Sources)}}

{{Quote|{{Quran-wi|9|29}}|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.}}

{{Quote|{{Bukhari|4|52|220}}|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).}}

====Muslim Statistics====
{{Main|Muslim Statistics - Terrorism|l1=Muslim Statistics (Terrorism)}}

This page consists of various statistics concerning Islam and terrorism. A small sample include:

#2012 report finds the majority of world's terrorism committed by Muslims. Almost 9000 deaths caused by Sunni terrorists in 2011.
#Esposito/Mogahed find almost 4 out of 10 Muslims worldwide are extremists who think 9/11 was totally/partially/somewhat justified.
#More than 95% of all suicide bombing attacks conducted worldwide are carried out by Muslims.
#2011 Study finds no link between poverty and support for militant Islamic groups.

===Related Articles===

====Lesser vs Greater Jihad====
{{Main|Lesser vs Greater Jihad}}

During Prophet Muhammad's lifetime, and onwards to the present, the word 'Jihad' was, and is, almost always used in a military sense. This idea of a greater and lesser jihad was a later development which originated from the 11th century book, The History of Baghdad, by the Islamic scholar al-Khatib al-Baghdadiis, by way of Yahya ibn al 'Ala'. The "lesser versus greater jihad" hadith's isnad has been categorized by scholars as "weak" (da`if), and generally in Islamic law, only the authentic (sahih) and good (hasan) hadiths are used in deriving the rules. The weak hadiths have no value for the purpose of Shari'ah. Contemporary Islamic scholars have even classed it as "maudu" (fabricated), meaning this narration, by some, is not even considered to be a hadith at all. This fabricated hadith does not appear in any of the famous hadith collections, and in fact goes against the teachings found in corroborated (Mutawatir) sahih hadith. Furthermore, all four schools of Sunni jurisprudence (Fiqh) as well as the Shi'ite tradition make no reference at all to the "greater" jihad, only the lesser. So even if we discount the evidence against the validity of this hadith, we know that the concept of the greater jihad is unorthodox and heretical to the majority of the world's Muslims.

====Suicide Bombing====
{{Main|The Islamic Ruling on the Permissibility of Martyrdom Operations}}

Suicide is clearly forbidden in Islam, but what apologists often fail to mention is that the permissibility of martyrdom operations (Istishhad) is an altogether different topic, with scholars being split on the issue. Notable scholars and apologists such as Shaykh Yusuf Al-Qaradawi, the world's most quoted independent Islamic jurist, Dr. Zakir Naik, known for his advocacy of "Qur'anic science", and Tahir Ashrafi, the Chairman of the All Pakistan Ulema Council, have justified the use of suicide bombing in Islam. Opinion polls have further shown that an extremely large number of Muslims from around the world support the practice.

From the synopsis of an in-depth fatwa on the subject: "We have arrived at the conclusion that martyrdom operations are permissible, and in fact the Mujahid who is killed in them is better than one who is killed fighting in the ranks, for there are gradations even among martyrs, corresponding to their role, action effort and risk undertaken. Then, we explained how martyrdom operations are the least costly to the Mujahideen and most detrimental to the enemy. We have heard, as you must have, that most scholars today permit such operations; at least 30 Fatawa have been issued to this effect. We explained how this issue is derived from the issue of plunging single-handedly into the enemy ranks; something which is praiseworthy by the agreement of jurists. We then further stated that we preferred the view that such an action is permissible even if martyrdom is the only goal, although it is certainly not the optimal practice."

====Converts to Islam====
{{Main|Converts to Islam}}

Although terrorism is not exclusive to the Islamic ideology, it should be noted that a disproportionate number of terrorists are Muslims who are motivated by the teachings of Islam. Peter Neumann, a Professor of Security Studies at King’s College in London, has noted that Western converts were "overrepresented among jihadists", and a 2011 study found that 55% of US born Muslims arrested for Islamic terrorist activities were converts to Islam. In the Philippines there is even an entire terrorist organization comprised solely of converts to Islam.

Those who were born into Islam may be ignorant of their religion and its actual teachings, therefore they are Muslims who are most likely to interpret Islam in a peaceful way. However, many converts to Islam are more zealous; learning as much about their new found faith as they can. When they do that, the only conclusion that they can draw is that Islam's deity endorses terrorism and rewards terrorists. If someone is involved in crime and terrorism and they had converted to a certain faith system, it is almost always Islam that the person converted to. The hate for non-Muslims found in Islam is quickly picked up by them. As a result, these converts often turn to the practice or support of terrorism and violence; often showing hatred for their own family, country, and former way of life.

====Peaceful Moderates====
{{Main|Are the Overwhelming Majority of Muslims Peaceful Moderates|l1=Are the Overwhelming Majority of Muslims Peaceful Moderates?}}

There was once a time when the media and apologists would defiantly proclaim, "Muslim extremists are only a tiny minority!!!", and Muslims and non-Muslims alike would make nonsensical statements such as "only 0.01 % of Muslims are extremists", etc. Today, due to many in-depth polls and studies on the subject, this claim has been proven false and Islam's apologists have been forced to adapt their rhetoric. Now they tend to claim "the overwhelming majority of Muslims are peace loving moderates". So, are the "overwhelming majority" of the world's 1.5 billion Muslims peace loving moderates? This is an important question. We are now constantly force-fed this claim that they are. But does reality agree with the propaganda?

Even though Dalia Mogahed and John Esposito have tried their best to obfuscate the results, a massive worldwide survey of Muslims conducted by the Gallup polling agency revealed that 36.6 percent of Muslims think the mass-slaughter of innocent non-Muslim (and some Muslim) civilians on 9/11 was either completely, partially or some way justified. This does not support the claim that the "overwhelming majority" of Muslims are peace loving moderates. Yes, "peace loving" Muslims, according to this particular survey, are a majority. But when almost 4 out of every 10 Muslim is a terrorist-supporting "radical", they are hardly "overwhelming".

==Persecution==

===Facts and Figures===

====Islamic Scripture====
{{Main|Non-Muslims (Primary Sources)}}

{{ quote |{{Bukhari|9|84|64}} | 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." }}

====Muslim Statistics====
{{Main|Muslim Statistics - Persecution|l1=Muslim Statistics (Persecution)|Muslim Statistics - Crime and Prejudice|l2=Muslim Statistics (Crime and Prejudice)}}

These pages consists of various statistics concerning Islam and persecution/prejudice. A small sample include:

#2011 Pew study finds Muslims are more "phobic" of non-Muslims than the non-Muslims are "Islamophobic" of Muslims.
#There are 7 countries in the world where the state can execute you for being atheist. Every single one is officially Islamic.
#9 of the top 10 persecutors of Christians are Islamic countries. Of the top 50 countries, only 12 have a source other than Islam.
#Turkey tops list of countries violating the European Convention on Human Rights (ECHR) for 3 consecutive years.

===Related Articles===

====Persecution of Ex-Muslims====
{{Main|Persecution of Ex-Muslims}}

Islam is the only major world religion that does not allow its followers the freedom to change faith. According to Shari'ah laws (extracted from the Qur'an and Sunnah), apostates of Islam must be sentenced to death. This has led to ex-Muslims often being persecuted, abused and killed. This treatment of apostates is not simply down to the issue of state-enforced religion as some may suggest. As you will find out on this page, the violence or threats of violence against apostates in the Muslim world usually derives not from government authorities but from family members and individuals from the Islamic communities themselves, who operate very often with impunity from the government. This point is further emphasised by the persecution and murder of ex-Muslims which has now become evident in many non-Muslim societies across the globe.

====Persecution of Non-Muslims====
{{Main|Persecution of Non-Muslims}}

According to Islamic laws, non-Muslims in Islamic lands should be subdued and be treated as dhimmis (second class citizens). They should be coerced and intimidated to convert to Islam, through special humiliating taxes like Jizyah imposed on them. Following Prophet Muhammad's example, this has been taking place throughout Islam's history. While Muslims demand for concessions in non-Muslim countries, non-Muslims are systematically persecuted, terrorized and ethnically cleansed from Islamic lands.
In 2008 alone, there were 2,204 separate documented incidents of Islamically motivated violence which led to death. In total there were 10,779 deaths and another 18,213 critically injured. That is more people killed each and every year in the name of Islam, than in all 350 years of the Spanish Inquisition combined. More than 29 people are killed in religiously motivated attacks every single day at the hands of Muslims. If you spend just one short hour reading through some of the news articles compiled on this page, there would have been another one to two deaths attributed to Islam and countless other incidents involving beatings, rapes, abductions, forced conversions, desecration of non-Muslim buildings, etc.

====Persecution of Homosexuals====
{{Main|Persecution of Homosexuals}}

Homosexuality is considered to be one of the worst sins in Islam and one of the greatest crimes punishable under Islamic law. The Prophet Muhammad not only condemned homosexuality but even the "appearance" of homosexuality (effeminate men and masculine women). With the rise of the Islamic population amongst historically non-Muslim societies, also comes the rise in persecution. For example, while Muslims comprise just 2% of the total British population, they commit 25% of all anti-Homosexual crimes. However, this ongoing and increasing persecution of homosexuals by Muslims around the world, rarely makes the mainstream news. The fear of offending Islamic sensibilities and enraging the Muslim populous has effectively silenced the free world in many areas. Thanks to the Internet, those of us who search can find many news items that would otherwise be lost.

====Anti-Muslim Hate Crimes====
{{Main|Fake Anti-Muslim Hate Crimes and Other Lies|l1=Fake Anti-Muslim Hate Crimes}}

In attempting to deceive people into believing that they are being persecuted around the world for their faith, many Muslims have been caught fabricating anti-Muslim hate crimes. This is particularly important to some of them, hoping to paint the persecutor as the persecuted and shifting focus away from the millions who face real persecution at the hands of Islam. Fabricated hate crimes are also useful in creating an atmosphere of fear among the general Muslim population, gaining the sympathy and political support of non-Muslims, and shaming vocal critics of Islam into silence.

According to FBI hate-crime statistics, hate crimes directed against Muslims "remain relatively rare" in the United states,<ref>Michael Doyle - [{{Reference archive|1=http://www.miamiherald.com/2010/08/27/2165894/hate-crimes-against-muslims-rare.html|2=2011-04-18}} FBI data: Hate crimes against Muslims rare] - The Miami Herald, August 27, 2010</ref> with gays, lesbians and caucasians more frequently a target than the followers of Islam. Jewish victims of hate crimes also outnumber Muslim victims by a ratio of almost 9 to 1, and anti-Muslim incidents only account for a tiny 1.3% of all hate crimes. Even anti-Christian (Catholic/Protestant) incidents outnumber those perpetrated against Muslims in America. Some of the cases listed in this article also put into doubt the truth behind all 105 reported incidents.

==Punishments==

===Facts and Figures===

====Islamic Scripture====
{{Main|Qur'an, Hadith and Scholars:Punishments}}

{{Quote|{{Quran-range|5|33|34}}|The punishment of those who wage war against Allah and His Messenger, 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 sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}}

====Muslim Statistics====
{{Main|Muslim Statistics - Shariah|l1=Muslim Statistics (Shari'ah)}}

This pages consists of various statistics concerning Islam and the practice of Shari'ah law. A small sample include:

#1 out of 3 British Muslims aged 16 to 24 believe that Muslim apostates should be executed.
#Majority of worlds Muslims favor changing laws in their countries to allow stoning/amputation for "crimes", and death for apostasy.
#Only 26% of Muslims in Turkey say they would adhere to laws passed by Parliament if it contradicted religious laws.
#Poll finds neither education nor age explains attitudes toward the role of Shari’ah in legislation.

===Related Articles===

====Amputation====
{{Main|Amputation}}

Amputation is the removal of part or all of a body part enclosed by skin. 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 a punishment for theft in Saudi Arabia and Northern Nigeria, which reintroduced Shari'ah law in 1999. 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. 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. 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.

====Stoning====
{{Main|Stoning}}

Stoning to death, according to traditional interpretations is primarily a punishment for 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." 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." 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 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. 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.

====Crucifixion====
{{Main|Crucifixion}}

Crucifixion 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." Despite the fact that Constantine the Great, the first Christian emperor, abolished crucifixion in the Roman Empire in ad 337, out of veneration for Jesus Christ, the most famous victim of crucifixion, Muhammad perpetuated this practice by declaring it a prescribed punishment in the Qur'an. Crucifixion as a method of torture and execution is reportedly still being used in Sudan and Iraq, both Islamic countries, and it is still a part of Iran's criminal code. Adding itself to the ranks of shari'ah-practicing leaderships, Hamas, the Islamic governing body of Gaza, reinstated the penalty of crucifixion in 2008.

==Miscellaneous==

===Violence in the Afterlife===
{{Main|Hell}}

Violence in Islam is not only limited to this life, but is also an integral part of the afterlife. The belief that disbelievers will be punished may be true for other faiths, but the amount of text that Islamic devotes to detailing this punishment and the explicit and triumphant nature of their descriptions is certainly not. There are nearly 500 verses (roughly one out of every twelve) in the Qur'an which speak of Jahannam (Hell). We are told it was specifically created and prepared with eternal fire by Allah, so that he could torture disbelievers. In fact, disbelievers are the fuel of Allah's fire, and he even says that he had the option of 'giving every soul its guidance' but would prefer to 'fill Hell with jinns and men'. Some of the tortures include; wearing garments of liquid pitch and fire, being bound in yokes and chains, spending eternity in a blazing fire with exchangeable skins so that they can be roasted over and over again, faces being covered in fire and lips being burned off, boiling water being poured over heads and used to scald skin and internal organs, being dragged by the face through boiling water and fire, beaten with maces of iron, and being fed painful, noxious, choking foods which will leave people hungry and boil their insides.

===Violence in Other Religions===
{{Main|Are Judaism and Christianity as Violent as Islam?}}

"There is far more violence in the Bible than in the Qur'an; the idea that Islam imposed itself by the sword is a Western fiction, fabricated during the time of the crusades when, in fact, it was Western Christians who were fighting brutal holy wars against Islam." This quote sums up the single most influential argument currently serving to deflect the accusation that Islam is inherently violent and intolerant: All monotheistic religions, proponents of such an argument say, and not just Islam, have their fair share of violent and intolerant scriptures, as well as bloody histories. Thus, whenever Islam's sacred scriptures are highlighted as demonstrating the religion's innate bellicosity, the immediate rejoinder is that other scriptures, specifically those of Judeo-Christianity, are as riddled with violent passages. But is that really the case? Does Hebrew violence in the ancient era, and Christian violence in the medieval era compare to, explain away or even legitimize the tenacity of Muslim violence in the modern era?

===Accidents and Natural Disasters===
{{Main|Accidents and Natural Disasters in the Muslim World}}

Many Muslims often gloat and celebrate when an accident or natural disaster befalls the non-Muslim world, believing that it is the actions of a vengeful Allah. For example, following the 2011 Tōhoku earthquake and tsunami, some Muslims claimed this tragedy befell the Japanese because "Denying the Lordship of Allah and refusing to submit to Him in worship is the biggest act of injustice," and following the 2005 Atlantic hurricane which struck the United States, the high-ranking Kuwaiti official, Muhammad Yousef Al-Mlaifi, referred to Hurricane Katrina as a "wondrous storm", a "Wind of Torment and Evil from Allah", and a "Soldier of Allah". This belief stems from the fact that the Qur'an often states earthquakes are specifically sent to punish non-Muslims for their disbelief. As Allah's people, Muslims believe they will always be protected by Allah against such calamities. However accidents and natural disasters happen very often in Muslim countries and Allah seems to turn a blind eye when disaster strikes, even when they occur during the Hajj in Mecca, where Islam's holiest site, the Ka'aba, is located. Irrespective of the fact that the Qur'an tells us it is an "asylum of security for men".
===Images and Videos===

{{col-float|width=25em}}
Images:

*[[Jihad (Images)]]
*[[Images:Homosexuality]]
*[[Images:Violence Against Women]]
*[[Images:Animal Sacrifices]]
*[[Images:Calls for Islamic Violence]]
*[[Images - Punishments|Images: Punishments]]
*[[Images:Tatbir]]
{{col-float-break|width=25em}}
Videos:

*[[Videos on Islam: Islamic Persecution]]
*[[Videos on Islam: Terrorism]]
*[[Videos on Islam:Homosexuality]]
*[[Videos on Islam: Violence Against Women]]
*[[Videos on Islam:Animal Sacrifices]]
{{col-float-end}}

==See Also==

{{Hub4|Free Speech|Free Speech}}

'''Other Core Articles'''

''Core articles contain an overview of other articles related to a specific issue, and serve as a starting point for anyone wishing to learn about Islam:''

* [[Islam and Apostasy]]
* [[Islam and Homosexuality]]
* [[Islam and Miracles]]
* [[Islam and Pedophilia]]
* [[Islam and Propaganda]]
* [[Islam and Science]]
* [[Islam and Scripture]]
* [[Islam and the People of the Book]]
* [[Islam and Women]]

==References==
{{reflist}}

[[Category:Core Article]]
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Qur'an, Hadith and Scholars:Muhammad and Ordering Executions

2015-05-06T17:13:22Z

Commentator:

{{QuranHadithScholarsIndex}}
==Muhammed and Killing==

There follow two quotes from the work of Ibn Ishaq, who was born over seven decades after Muhammed's death. Ibn Ishaq's work on the life of Muhammad is considered unreliable by hadith scholars.<ref>{{Cite book| publisher = IIIT| isbn = 978-1-56564-418-2| last = Qaraḍāwī| first = Yūsuf| title = Approaching the Sunnah: comprehension and controversy| year = 2007| page=188}}</ref><ref name="Zaheer">A Biography of the Prophet of Islam, By Mahdī Rizq Allāh Aḥmad, Syed Iqbal Zaheer, pg. 18</ref><ref>al-Khaṭīb al-Baghdādī, ''Tārīkh Baghdād''</ref>

{{Quote|Ishaq:597|When the Apostle returned to Medina after his raid on Ta’if, word spread that he had killed some of the men who had satirized and insulted him. The poets who were left spread in all directions.}}

{{Quote|Ishaq:327|Allah said, ‘A prophet must slaughter before collecting captives. A slaughtered enemy is driven from the land. Muhammad, you craved the desires of this world, its goods and the ransom captives would bring. But Allah desires killing them to manifest the religion.’}}

==Individuals==

===Assassination of Musaylimah===

{{Quote|{{Abu Dawud|38|4348}}|Narrated Abdullah ibn Mas'ud:

Harithah ibn Mudarrib said that he came to Abdullah ibn Mas'ud and said (to him): There is no enmity between me and any of the Arabs. I passed a mosque of Banu Hanifah. They (the people) believed in Musaylimah. Abdullah (ibn Mas'ud) sent for them. They were brought, and he asked them to repent, except Ibn an-Nawwahah. He said to him: I heard the Apostle of Allah (peace_be_upon_him) say: Were it not that you were not a messenger, I would behead you. But today you are not a messenger. He then ordered Qarazah ibn Ka'b (to kill him). He beheaded him in the market. Anyone who wants to see Ibn an-Nawwahah slain in the market (he may see him). }}

===Assassination of `Abdullah bin Ubayy bin Salul al-`Aufi===

{{Quote|{{Bukhari|5|59|462}}|Narrated 'Aisha: Whenever Allah's Apostle intended to go on a journey, he used to draw lots amongst his wives, and Allah's Apostle used to take with him the one on whom lot fell. He drew lots amongst us during one of the Ghazwat which he fought. The lot fell on me and so I proceeded with Allah's Apostle after Allah's order of veiling (the women) had been revealed. I was carried (on the back of a camel) in my howdah and carried down while still in it (when we came to a halt). So we went on till Allah's Apostle had finished from that Ghazwa of his and returned. 
When we approached the city of Medina he announced at night that it was time for departure. So when they announced the news of departure, I got up and went away from the army camps, and after finishing from the call of nature, I came back to my riding animal. I touched my chest to find that my necklace which was made of Zifar beads (i.e. Yemenite beads partly black and partly white) was missing. So I returned to look for my necklace and my search for it detained me. (In the meanwhile) the people who used to carry me on my camel, came and took my howdah and put it on the back of my camel on which I used to ride, as they considered that I was in it. In those days women were light in weight for they did not get fat, and flesh did not cover their bodies in abundance as they used to eat only a little food. Those people therefore, disregarded the lightness of the howdah while lifting and carrying it; and at that time I was still a young girl. They made the camel rise and all of them left (along with it). I found my necklace after the army had gone. 
Then I came to their camping place to find no call maker of them, nor one who would respond to the call. So I intended to go to the place where I used to stay, thinking that they would miss me and come back to me (in my search). 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. Then he set out leading the camel that was carrying me till we overtook the army in the extreme heat of midday while they were at a halt (taking a rest). (Because of the event) some people brought destruction upon themselves and the one who spread the Ifk (i.e. slander) more, was 'Abdullah bin Ubai Ibn Salul." 
(Urwa said, "The people propagated the slander and talked about it in his (i.e. 'Abdullah's) presence and he confirmed it and listened to it and asked about it to let it prevail." Urwa also added, "None was mentioned as members of the slanderous group besides ('Abdullah) except Hassan bin Thabit and Mistah bin Uthatha and Hamna bint Jahsh along with others about whom I have no knowledge, but they were a group as Allah said. It is said that the one who carried most of the slander was 'Abdullah bin Ubai bin Salul." Urwa added, "'Aisha disliked to have Hassan abused in her presence and she used to say, 'It was he who said: My father and his (i.e. my father's) father and my honor are all for the protection of Muhammad's honor from you."). 
'Aisha added, "After we returned to Medina, I became ill for a month. The people were propagating the forged statements of the slanderers while I was unaware of anything of all that, but I felt that in my present ailment, I was not receiving the same kindness from Allah's Apostle as I used to receive when I got sick. (But now) Allah's Apostle would only come, greet me and say,' How is that (lady)?' and leave. That roused my doubts, but I did not discover the evil (i.e. slander) till I went out after my convalescence, I went out with Um Mistah to Al-Manasi' where we used to answer the call of nature and we used not to go out (to answer the call of nature) except at night, and that was before we had latrines near our houses. And this habit of our concerning evacuating the bowels, was similar to the habits of the old 'Arabs living in the deserts, for it would be troublesome for us to take latrines near our houses. So I and Um Mistah who was the daughter of Abu Ruhm bin Al-Muttalib bin Abd Manaf, whose mother was the daughter of Sakhr bin 'Amir and the aunt of Abu Bakr As-Siddiq and whose son was Mistah bin Uthatha bin 'Abbas bin Al-Muttalib, went out. I and Um Mistah returned to my house after we finished answering the call of nature. Um Mistah stumbled by getting her foot entangled in her covering sheet and on that she said, 'Let Mistah be ruined!' I said, 'What a hard word you have said. Do you abuse a man who took part in the battle of Badr?' On that she said, 'O you Hantah! Didn't you hear what he (i.e. Mistah) said? 'I said, 'What did he say?' 
Then she told me the slander of the people of Ifk. So my ailment was aggravated, and when I reached my home, Allah's Apostle came to me, and after greeting me, said, 'How is that (lady)?' I said, 'Will you allow me to go to my parents?' as I wanted to be sure about the news through them. Allah's Apostle allowed me (and I went to my parents) and asked my mother, 'O mother! What are the people talking about?' She said, 'O my daughter! Don't worry, for scarcely is there a charming woman who is loved by her husband and whose husband has other wives besides herself that they (i.e. women) would find faults with her.' I said, 'Subhan-Allah! (I testify the uniqueness of Allah). Are the people really talking in this way?' I kept on weeping that night till dawn I could neither stop weeping nor sleep then in the morning again, I kept on weeping. When the Divine Inspiration was delayed. 
Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid to ask and consult them about divorcing me. Usama bin Zaid said what he knew of my innocence, and the respect he preserved in himself for me. Usama said, '(O Allah's Apostle!) She is your wife and we do not know anything except good about her.' 'Ali bin Abi Talib said, 'O Allah's Apostle! Allah does not put you in difficulty and there are plenty of women other than she, yet, ask the maid-servant who will tell you the truth.' On that Allah's Apostle called Barira (i.e. the maid-servant) and said, 'O Barira! Did you ever see anything which aroused your suspicion?' Barira said to him, 'By Him Who has sent you with the Truth. I have never seen anything in her (i.e. Aisha) which I would conceal, except that she is a young girl who sleeps leaving the dough of her family exposed so that the domestic goats come and eat it.' 
'''So, on that day, Allah's Apostle got up on the pulpit and complained about 'Abdullah bin Ubai (bin Salul) before his companions, saying, 'O you Muslims! Who will relieve me from that man who has hurt me with his evil statement about my family? By Allah, I know nothing except good about my family and they have blamed a man about whom I know nothing except good and he used never to enter my home except with me.' Sad bin Mu'adh the brother of Banu 'Abd Al-Ashhal got up and said, 'O Allah's Apostle! I will relieve you from him; if he is from the tribe of Al-Aus, then I will chop his head off, and if he is from our brothers, i.e. Al-Khazraj, then order us, and we will fulfill your order.' On that, a man from Al-Khazraj got up. Um Hassan, his cousin, was from his branch tribe, and he was Sad bin Ubada, chief of Al-Khazraj. Before this incident, he was a pious man, but his love for his tribe goaded him into saying to Sad (bin Mu'adh). 'By Allah, you have told a lie; you shall not and cannot kill him. If he belonged to your people, you would not wish him to be killed.'''' 
On that, Usaid bin Hudair who was the cousin of Sad (bin Mu'adh) got up and said to Sad bin 'Ubada, 'By Allah! You are a liar! We will surely kill him, and you are a hypocrite arguing on the behalf of hypocrites.' On this, the two tribes of Al-Aus and Al Khazraj got so much excited that they were about to fight while Allah's Apostle was standing on the pulpit. Allah's Apostle kept on quietening them till they became silent and so did he. All that day I kept on weeping with my tears never ceasing, and I could never sleep. 
In the morning my parents were with me and I wept for two nights and a day with my tears never ceasing and I could never sleep till I thought that my liver would burst from weeping. So, while my parents were sitting with me and I was weeping, an Ansari woman asked me to grant her admittance. I allowed her to come in, and when she came in, she sat down and started weeping with me. While we were in this state, Allah's Apostle came, greeted us and sat down. He had never sat with me since that day of the slander. A month had elapsed and no Divine Inspiration came to him about my case. Allah's Apostle then recited Tashah-hud and then said, 'Amma Badu, O 'Aisha! I have been informed so-and-so about you; if you are innocent, then soon Allah will reveal your innocence, and if you have committed a sin, then repent to Allah and ask Him for forgiveness for when a slave confesses his sins and asks Allah for forgiveness, Allah accepts his repentance.' 
When Allah's Apostle finished his speech, my tears ceased flowing completely that I no longer felt a single drop of tear flowing. I said to my father, 'Reply to Allah's Apostle on my behalf concerning what he has said.' My father said, 'By Allah, I do not know what to say to Allah's Apostle .' Then I said to my mother, 'Reply to Allah's Apostle on my behalf concerning what he has said.' She said, 'By Allah, I do not know what to say to Allah's Apostle.' In spite of the fact that I was a young girl and had a little knowledge of Quran, I said, 'By Allah, no doubt I know that you heard this (slanderous) speech so that it has been planted in your hearts (i.e. minds) and you have taken it as a truth. Now if I tell you that I am innocent, you will not believe me, and if confess to you about it, and Allah knows that I am innocent, you will surely believe me. By Allah, I find no similitude for me and you except that of Joseph's father when he said, '(For me) patience in the most fitting against that which you assert; it is Allah (Alone) Whose Help can be sought.' Then I turned to the other side and lay on my bed; and Allah knew then that I was innocent and hoped that Allah would reveal my innocence. But, by Allah, I never thought that Allah would reveal about my case, Divine Inspiration, that would be recited (forever) as I considered myself too unworthy to be talked of by Allah with something of my concern, but I hoped that Allah's Apostle might have a dream in which Allah would prove my innocence. But, by Allah, before Allah's Apostle left his seat and before any of the household left, the Divine inspiration came to Allah's Apostle. 
So there overtook him the same hard condition which used to overtake him, (when he used to be inspired Divinely). The sweat was dropping from his body like pearls though it was a wintry day and that was because of the weighty statement which was being revealed to him. When that state of Allah's Apostle was over, he got up smiling, and the first word he said was, 'O 'Aisha! Allah has declared your innocence!' Then my Mother said to me, 'Get up and go to him (i.e. Allah's Apostle). I replied, 'By Allah, I will not go to him, and I praise none but Allah. So Allah revealed the ten Verses:-- "Verily! They who spread the slander Are a gang, among you............." (24.11-20) 
Allah revealed those Quranic Verses to declare my innocence. Abu Bakr As-Siddiq who used to disburse money for Mistah bin Uthatha because of his relationship to him and his poverty, said, 'By Allah, I will never give to Mistah bin Uthatha anything after what he has said about Aisha.' Then Allah revealed:-- 
"And let not those among you who are good and wealthy swear not to give (any sort of help) to their kinsmen, those in need, and those who have left their homes for Allah's cause, let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is oft-Forgiving Most Merciful." (24.22) 
Abu Bakr As-Siddiq said, 'Yes, by Allah, I would like that Allah forgive me.' and went on giving Mistah the money he used to give him before. He also added, 'By Allah, I will never deprive him of it at all.' 
Aisha further said:." Allah's Apostle also asked Zainab bint Jahsh (i.e. his wife) about my case. He said to Zainab, 'What do you know and what did you see?" She replied, "O Allah's Apostle! I refrain from claiming falsely that I have heard or seen anything. By Allah, I know nothing except good (about 'Aisha).' From amongst the wives of the Prophet Zainab was my peer (in beauty and in the love she received from the Prophet) but Allah saved her from that evil because of her piety. Her sister Hamna, started struggling on her behalf and she was destroyed along with those who were destroyed. The man who was blamed said, 'Subhan-Allah! By Him in Whose Hand my soul is, I have never uncovered the cover (i.e. veil) of any female.' Later on the man was martyred in Allah's Cause." }}

===Assassination of Abu `Afak===

{{Quote|Ishaq:675|Abu Afak was one of the B. Amr b. Auf of the B. Ubayda clan. He showed his disaffection when the apostle killed al-Harith b. Suwayd b. Samit and said:
:"Long have I lived but never have I seen an assembly or collection of people more faithful to their undertaking and their allies when called upon than the sons of Qayla when they assembled, men who overthrew mountains and never submitted, a rider who came to them split them in two (saying) "Permitted", "Forbidden", of all sorts of things. Had you believed in glory or kingship you would have followed Tubba.
The apostle said, "Who will deal with this rascal for me?" Whereupon Salim b. Umayr, brother of B. Amr b. Auf, one of the "weepers", went forth and killed him. Umama b. Muzayriya said concerning that:
:You gave the lie to God's religion and the man Ahmad! [Muhammad] By him who was your father, evil is the son he produced! A "hanif" gave you a thrust in the night saying "Take that Abu Afak in spite of your age!" Though I knew whether it was man or jinn who slew you in the dead of night (I would say naught).}}

{{Quote|Ibn Sa'd, Vol. 2, P. 32|Then occurred the "sariyyah" [raid] of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah [immigration from Mecca to Medina in AD 622], of the Apostle of Allah. Abu Afak, was from Banu Amr Ibn Awf, and was an old man who had attained the age of one hundred and twenty years. He was a Jew, and used to instigate the people against the Apostle of Allah, and composed (satirical) verses [about Muhammad]. Salim Ibn Umayr who was one of the great weepers and who had participated in Badr, said, "I take a vow that I shall either kill Abu Afak or die before him. He waited for an opportunity until a hot night came, and Abu Afak slept in an open place. Salim Ibn Umayr knew it, so he placed the sword on his liver and pressed it till it reached his bed. The enemy of Allah screamed and the people who were his followers, rushed to him, took him to his house and interred him.}}

===Assassination of Abu Rafi’ (Sallam Ibn Abu'l-Huqayq)===

{{Quote|{{Bukhari|5|59|369}}|Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."}}

{{Quote|{{Bukhari|5|59|370}}|Narrated Al-Bara bin Azib: Allah's Apostle sent a group of persons to Abu Rafi. Abdullah bin Atik entered his house at night, while he was sleeping, and killed him.}}

{{Quote|{{Bukhari|5|59|371}}|Narrated Al-Bara bin Azib:Allah's Apostle sent some men from the Ansar to ((kill) Abu Rafi, the Jew, and appointed 'Abdullah bin Atik as their leader. Abu Rafi used to hurt Allah's Apostle and help his enemies against him. He lived in his castle in the land of Hijaz. When those men approached (the castle) after the sun had set and the people had brought back their livestock to their homes. Abdullah (bin Atik) said to his companions, "Sit down at your places. I am going, and I will try to play a trick on the gate-keeper so that I may enter (the castle)." So 'Abdullah proceeded towards the castle, and when he approached the gate, he covered himself with his clothes, pretending to answer the call of nature. The people had gone in, and the gate-keeper (considered 'Abdullah as one of the castle's servants) addressing him saying, "O Allah's Servant! Enter if you wish, for I want to close the gate." 'Abdullah added in his story, "So I went in (the castle) and hid myself. When the people got inside, the gate-keeper closed the gate and hung the keys on a fixed wooden peg. I got up and took the keys and opened the gate. Some people were staying late at night with Abu Rafi for a pleasant night chat in a room of his. When his companions of nightly entertainment went away, I ascended to him, and whenever I opened a door, I closed it from inside. I said to myself, 'Should these people discover my presence, they will not be able to catch me till I have killed him.' So I reached him and found him sleeping in a dark house amidst his family, I could not recognize his location in the house. So I shouted, 'O Abu Rafi!' Abu Rafi said, 'Who is it?' I proceeded towards the source of the voice and hit him with the sword, and because of my perplexity, I could not kill him. He cried loudly, and I came out of the house and waited for a while, and then went to him again and said, 'What is this voice, O Abu Rafi?' He said, 'Woe to your mother! A man in my house has hit me with a sword! I again hit him severely but I did not kill him. Then I drove the point of the sword into his belly (and pressed it through) till it touched his back, and I realized that I have killed him. I then opened the doors one by one till I reached the staircase, and thinking that I had reached the ground, I stepped out and fell down and got my leg broken in a moonlit night. I tied my leg with a turban and proceeded on till I sat at the gate, and said, 'I will not go out tonight till I know that I have killed him.' So, when (early in the morning) the cock crowed, the announcer of the casualty stood on the wall saying, 'I announce the death of Abu Rafi, the merchant of Hijaz. Thereupon I went to my companions and said, 'Let us save ourselves, for Allah has killed Abu Rafi,' So I (along with my companions proceeded and) went to the Prophet and described the whole story to him. "He said, 'Stretch out your (broken) leg. I stretched it out and he rubbed it and it became All right as if I had never had any ailment whatsoever."}}

{{Quote|{{Bukhari|5|59|372}}|Narrated Al-Bara: Allah's Apostle sent 'Abdullah bin 'Atik and 'Abdullah bin 'Utba with a group of men to Abu Rafi (to kill him). They proceeded till they approached his castle, whereupon 'Abdullah bin Atik said to them, "Wait (here), and in the meantime I will go and see." 'Abdullah said later on, "I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, 'Whoever wants to come in, should come in before I close the gate.' So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, 'If these people should notice me, I will run away easily.' Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, 'O Abu Rafi!' He replied, 'Who is it?' I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, ' What is wrong with you, O Abu Rafi?' He said, 'Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword!' So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), 'Go and tell Allah's Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi's) death.' When dawn broke, an announcer of death got over the wall and announced, 'I convey to you the news of Abu Rafi's death.' I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news."}}

{{Quote|{{Bukhari|4|52|264}}|Narrated Al-Bara bin Azib: Allah's Apostle sent a group of Ansari men to kill Abu-Rafi. One of them set out and entered their (i.e. the enemies) fort. That man said, "I hid myself in a stable for their animals. They closed the fort gate. Later they lost a donkey of theirs, so they went out in its search. I, too, went out along with them, pretending to look for it. They found the donkey and entered their fort. And I, too, entered along with them. They closed the gate of the fort at night, and kept its keys in a small window where I could see them. When those people slept, I took the keys and opened the gate of the fort and came upon Abu Rafi and said, 'O Abu Rafi. When he replied me, I proceeded towards the voice and hit him. He shouted and I came out to come back, pretending to be a helper. I said, 'O Abu Rafi, changing the tone of my voice. He asked me, 'What do you want; woe to your mother?' I asked him, 'What has happened to you?' He said, 'I don't know who came to me and hit me.' Then I drove my sword into his belly and pushed it forcibly till it touched the bone. Then I came out, filled with puzzlement and went towards a ladder of theirs in order to get down but I fell down and sprained my foot. I came to my companions and said, 'I will not leave till I hear the wailing of the women.' So, I did not leave till I heard the women bewailing Abu Rafi, the merchant pf Hijaz. Then I got up, feeling no ailment, (and we proceeded) till we came upon the Prophet and informed him."}}

{{Quote|Bukhari vol.5 book 59 chapter 15|“The killing of Abu Rafi’, ‘Abdullah bin Abi Al-Huqaiq and he was also called Salam bin Abi Al-Huqaiq who used to live in Khaibar, and some said the he used to live in his castle at the land of Hijaz. Az-Zhuri said, ‘He (Abu Rafi’) was killed after Ka’b bin Al-Ashraf.”}}

{{Quote|Ishaq:714-715|When the fight at the trench and the affair of the B. Qurayza were over, the matter of Sallam b. Abu'l-Huqayq known as Abu Rafi` came up in connexion with those who had collected the mixed tribes together against the apostle. Now Aus had killed Ka`b b. al-Ashraf before Uhud because of his enmity towards the apostle and because he instigated men against him, so Khazraj asked and obtained the apostle's permission to kill Sallam who was in Khaybar. 
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. 
Five men of B.Salima of Khazraj went to him: 'Abdullah b.`Atik; Mas`ud b. Sinan; `Abdullah b. Unays; Abu Qatada al-Harith b. Rib'i; and Khuza`i b. Aswad, an ally from Aslam. As they left, the apostle appointed `Abdullah b.`Atik as their leader, and he forbade them to kill women or children. When they got to Khaybar they went to Sallam's house by night, having locked every door in the settlement on the inhabitants. Now he was in an upper chamber of his to which a ladder led up. They mounted this until they came to the door and asked to be allowed to come in. His wife came out and asked who they were and they told her that they were Arabs in search of supplies. She told them that their man was here and that they could come in. When we entered we bolted the door of the room on her and ourselves fearing lest something should come between us and him. His wife shrieked and warned him of us, so we ran at him with our swords as he was on his bed. The only thing that guided us in the darkness of the night was his whiteness like an Egyptian blanket. When his wife shrieked one of our number would lift his sword against her; then he would remember the apostle's ban on killing women and withdraw his hand; but for that we would have made an end of her that night. When we had smitten him with our swords `Abdullah b. Unays bore down with his sword into his belly until it went right through him, as he was saying Qatni, qatni, i.e. it's enough. 
We went out. Now `Abdullah b.`Atik had poor sight, and fell from the ladder and sprained his arm (729) severely, so we carried him until we brought him to one of their water channels and went into it. The people lit lamps and went in search of us in all directions until, despairing of finding us, they returned to their master and gathered round him as he was dying. We asked each other how we could know that the enemy of God was dead, and one of us volunteered to go and see; so off he went and mingled with the people. He said, "I found his wife and some Jews gathered round him. She had a lamp in her hand and was peering into his face and saying to them 'By God, I certainly heard the voice of `Abdullah b.`Atik. Then I decided I must be wrong and thought, "How can Ibn`Atik be in this country?"' Then she turned towards him, looking into his face, and said, 'By the God of the Jews he is dead!' Never have I heard sweeter words than those." 
Then he came to us and told us the news, and we picked up our companion and took him to the apostle and told him that we had killed God's enemy. We disputed before him as to who had killed him, each of us laying claim to the deed. The apostle demanded to see our swords and when he looked at them he said, "It is the sword of `Abdullah b. Unays that killed him; I can see traces of food on it" . . . 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, despising every risk of hurt.}}

{{Quote|{{Tabari|7|p. 99}}|In this year, the killing of Abu Rafi the Jew took place. The Messenger sent some Ansar under the command of Abd Allah and Abd Allah against the Jew. Abu Rafi used to injure and wrong the Prophet.... Abd Allah said to the others, ‘Stay where you are, and I will go and ingratiate myself with the doorkeeper to gain entrance.’}}

{{Quote|{{Tabari|7|p. 100}}|Every time I opened a door, I shut it behind me from the inside, saying to myself, ‘If they become aware, they will not have time to stop me from killing him.’ When I reached Rafi, he was in a dark room with his family. As I did not know where he was in the room, I said, ‘O Abu Rafi.’ When he replied, I proceeded toward the voice and gave him a blow with my sword. He shouted and I came back, pretending to be a helper. I said, ‘O Abu,’ changing the tone of my voice. He asked me, ‘I don’t know who came to strike me with his sword.’ Then I drove my sword into his belly and pushed it forcibly till it touched the bone. I hit him again 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 [in front of his wife and children]. I came out, filled with puzzlement, and went towards a ladder in order to get down but I fell into a moonlit night and sprained my foot. I bound it with my turban and moved on. I came to my companions and said, ‘By Allah, I will not leave till I hear the wailing of their women.’ So, I did not move till I heard them crying for the Jewish merchant. I said, ‘Deliverance! Allah has killed Abu Rafi.’ I got up, feeling no ailment, and proceeded till we came upon the Prophet and informed him.}}

{{Quote|{{Tabari|7|p. 101}}|The Khazraj asked the Prophet for permission to kill Sallam Huqayq, who was in Khaybar. He granted this.}}

{{Quote|Ishaq:482|One of the favors which Allah conferred upon his Prophet was that these two tribes of the Ansar, the Aws and the Khazraj, used to vie with one another like stallions to carry out the will of Muhammad. The Aws did not do anything which benefited him without the Khazraj saying, ‘By Allah they will not gain superiority over us in Islam in the eyes of the Messenger by doing this.’ And they would not cease until they had done something similar. Thus when the Aws killed Ka’b Ashraf on account of his hostility to Muhammad, the Khazraj conferred to find a man comparable to Ka’b in hostility and called to mind Sallam Huqayq in Khaybar. They asked the Prophet for permission to kill him, and it was granted.}}

{{Quote|{{Tabari|7|p. 101}}|Sallam’s wife came out and we told her that we were Arabs in search of supplies. When we entered, we bolted the door on her so she gave a shout to warn him of our presence. We rushed upon him with our swords as he lay in his bed. He took his pillow and tried to fend us off. Abd Allah thrust his sword into his stomach and transfixed him while he was shouting, ‘Enough! Enough!’ At once we went out but Abd Allah had bad eyesight, and he fell off the stairway, bruising his leg or arm. ‘How shall we know that the enemy of Allah is dead?’ one of us asked. ‘I will go and look,’ one replied. He set off and mingled with the people. He said, ‘I found him with the men of the Jews, and with his wife, who had a lamp in her hand, peering into his face. She said, ‘By the God of the Jews, he is dead.’ I never heard any more pleasing words than these. We went to the Messenger of Allah and told him that we had killed the enemy of Allah. We disagreed in his presence about the killing of Sallam, each of us claiming to have done it. The Prophet said, ‘Bring me your swords.’ We did and he looked at them. He said, ‘This sword of Abd Allah killed him. I can see the marks left by bones on it.’|See Also Ishaq:483}}

{{Quote|Ishaq:483|Allah, what a fine band you have, one willing to kill Sallam and Ashraf! We went with sharp swords, like fighting lions. We came upon their homes and made them drink death with our swift-slaying swords. Looking for the victory of our Prophet’s religion, we ignored every risk.}}

===Assassination of Ka’b bin Ashraf===

{{Quote|{{Bukhari|3|45|687}}|Narrated Jabir bin ‘Abdullah Allah’s Apostle said, ‘Who would kill Ka’b bin Al-Ashraf as has harmed Allah and His Apostle? Muhammad bin Maslama (got up and) said, ‘I will kill him.’ So, Muhammad bin Maslama went to Ka’b and said, ‘I want a loan of one or two Wasqs of foodgrains.’" After dickering over what to hold as mortgage, they agreed that Muhammad bin Maslama would mortgage his weapons. So he promised him that he would come with his weapons next time."}}

{{Quote|{{Bukhari|4|52|270}}|Narrated Jabir bin 'Abdullah: The Prophet said, "Who is ready to kill Ka'b bin Al-Ashraf who has really hurt Allah and His Apostle?" Muhammad bin Maslama said, "O Allah's Apostle! Do you like me to kill him?" He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka'b) and said, "This person (i.e. the Prophet) has put us to task and asked us for charity." Ka'b replied, "By Allah, you will get tired of him." Muhammad said to him, "We have followed him, so we dislike to leave him till we see the end of his affair." Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him.}}

{{Quote|{{Bukhari|4|52|271}}|"Narrated Jabir : The Prophet said, ‘Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).’ Muhammad bin Maslama replied, ‘Do you like me to kill him?’ The Prophet replied in the affirmative. Muhammad bin Maslama said, ‘Then allow me to say what I like.’ The Prophet replied ‘I do (i.e. allow you).’"}}

{{Quote|{{Bukhari|5|59|369}}|Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you." Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and sail to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf."}}

{{Quote|{{Muslim|19|4436}}|It has been narrated on the authority of Jabir that the Messenger of Allah (may peace be upon him) said: Who will kill Ka'b b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i. e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.}}

{{Quote|Ishaq:368|Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. By Muhammad’s order we were sent secretly by night. Brother killing brother. We lured him to his death with guile [cunning or deviousness]. Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}

{{Quote|{{Tabari|7|p. 97}}|We carried Ka’b’s head and brought it to Muhammad during the night. We saluted him as he stood praying and told him that we had slain Allah’s enemy. When he came out to us we cast Ashraf’s head before his feet. The Prophet praised Allah that the poet had been assassinated and complimented us on the good work we had done in Allah’s Cause. Our attack upon Allah’s enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.’|See Also Ishaq 368}}

{{Quote|Ishaq:365|[Ka`b bin al-Ashraf said] "Is this true? Did Muhammad actually kill these whom these two men mention? These are the nobles of the Arabs and kingly men; by God, if Muhammad has slain these people it were better to be dead than alive." 
When the enemy of God became certain that the news was true he left the town and went to Mecca to stay with al-Muttalib who was married to `Atika. She took him in and entertained him hospitably. He began to inveigh against the apostle and to recite verses in which he bewailed the Quraysh who were thrown into the pit after having been slain at Badr. . . . Then he composed amatory verses of an insulting nature about the Muslim women. The apostle said - according to what Abdullah Burda told me, "Who will rid me of Ibnu'l-Ashraf?" Maslama said, "I will deal with him for you, O apostle of God, I will kill him." He said, "Do so if you can." So Maslama returned and waited for three days without food or drink, apart from what was absolutely necessary. When the apostle was told of this he summoned him and asked him why he had given up eating and drinking. He replied that he had given him an undertaking and he did not know whether he could fulfil it. The apostle said, "All that is incumbent upon you is that you should try." He said, "O apostle of God, we shall have to tell lies." He answered, "Say what you like, for you are free in the matter." 
Thereupon he and Silkan [Abu Na'ila], and Abbad, and Harith, and Abu `Abs b. Jabr conspired together and sent Silkan to the enemy of God, Ka`b, before they came to him. He talked to him some time and they recited poetry one to the other, for Silkan was fond of poetry. Then he said, "O Ibn Ashraf, I have come to you about a matter which I want to tell you of and wish you to keep secret." "Very well", he replied. He went on, "The coming of this man is a great trial to us. It has provoked the hostility of the Arabs, and they are all in league against us. The roads have become impassable so that our families are in want and privation, and we and our families are in great distress." Ka`b answered, "By God, I kept telling you, O Ibn Salama, that the things I warned you of would happen." Silkan said to him, "I want you to sell us food and we will give you a pledge of security and you deal generously in the matter." He replied, "Will you give me your sons as a pledge?" He said, "You want to insult us. I have friends who share my opinion and I want to bring them to you so that you many sell to them and act generously, and we will give you enough weapons for a good pledge." Silkan's object was that he should not take alarm at the sight of weapons when they brought them. Ka`b answered, "Weapons are a good pledge." 
Thereupon Silkan returned to his companions, told them what has happened, and ordered them to take their arms. Then they went away and assembled with him and met the apostle. 
Thaur b. Zayd told me the apostle walked with them as far as Gharqad. Then he sent them off, saying, "Go in God's name; O God help them." So saying, he returned to his house. Now it was a moonlight night and they journeyed on until they came to his castle, and Abu Na'ila called out to him. He had only recently married and he jumped up in the bedsheet, and his wife took hold of the end of it and said, "You are at war, and those who are at war do not go out at this hour." He replied, "It is Abu Na'ila. Had he found me sleeping he would not have woken me." She answered, "By God, I can feel evil in his voice." Ka`b answered, "Even if the call were for a stab a brave man must answer it." 
So he went down and talked to them for some time, while they conversed with him. then Abu Na'ila said, "Would you like to walk with us to Shi`b al-`Ajuz, so that we can talk for the rest of the night?" "If you like", he answered, so they went off walking together; and after a time Abu Na'ila ran his hand through his hair. Then he smelt his hand, and said, "I have never smelt a scent finer than this." They walked on farther and he did the same so that Ka`b suspected no evil. Then after a space 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. 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 was 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. Harith had been hurt, being wounded either in his head or in his foot, one of our swords having stuck him. We went away, passing by the Umayya and then the Qurayza and then both until we went up the Harra of Urayd. Our friend Harith had lagged behind, weakened by loss of blood, so we waited for him for some time until he came up, following our tracks. We carried him and brought him to the apostle OT the end of the night. We saluted him as he stood praying, and he came out to us and we told him that we had killed God's enemy. He spat upon our comrade's wounds, and both he ad we returned to our families. Our attack upon God's enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life."}}

{{Quote|Ibn Sa'd, Vol. 1, P. 37|Then they cut his head and took it with them. ... they cast his head before him [Muhammad]. He (the prophet) praised Allah on his being slain.}}

===Attempted Assassination of Abu Sufyan===

Abu Sufyan was the commander of the Meccan forces.

{{Quote|{{Tabari|7|pp. 147-150}}|Amr was sent by Muhammad to kill Abu Sufyan [the Quraysh leader and merchant]. The Prophet said, ‘Go to Abu Sufyan and kill him.’ …When I entered Mecca I had a dagger ready to slay anybody who laid hold of me. My Ansar companion asked, ‘Should we start by circumambulating the Ka’aba seven times and praying two rak’ahs?’ I said, ‘I know the Meccans better than you do.’ But he kept pestering me until in the end we went to the Ka’aba, circumambulated it seven times, and prayed. One of the Meccans recognized me and shouted, ‘That is Amr!’ They rushed after us, saying, ‘By Allah, Amr has not come here for any good purpose! He has come for some evil reason.’ Amr had been a cutthroat and a desperado before accepting Islam. Amr said, ‘Let’s wait here until the cry has died down. They are sure to hunt for us tonight and tomorrow. I was still in the cave when Uthman bin Malik came riding proudly on his horse. He reached the entrance to our cave and I said to my Ansar companion, ‘If he sees us, he will tell everyone in Mecca.’ So I went out and stabbed him with my dagger. He gave a shout and the Meccans came to him while I went back to my hiding place. Finding him at the point of death, they said, ‘By Allah we knew that Amr came for no good purpose.’ The death of their companion impeded their search for us, for they carried him away. I went into a cave with my bow and arrows. While I was in it, a one-eyed man from the Banu Bakr came in driving some sheep. He said, ‘Who’s there?’ I said [lied], ‘I’m a Banu Bakr.’ ‘So am I.’ Then he laid down next to me, and raised his voice in song: ‘I will not believe in the faith of the Muslims.’ I said, ‘You will soon see!’ Before long the Bedouin went to sleep and started snoring. So I killed him in the most dreadful way that anybody has ever killed. I leant over him, struck the end of my bow into his good eye, and thrust it down until it came out the back of his neck. After that I rushed out like a wild beast and took flight. I came to the village of Naqi and recognized two Meccan spies. I called for them to surrender. They said no so I shot and arrow and killed one, and then I tied the other up and took him to Muhammad. I had tied my prisoner’s thumbs together with my bowstring. The Messenger of Allah 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|{{Tabari|7|p. 29}}|The Apostle heard that Abu Sufyan [a Meccan merchant] was coming from Syria with a large caravan containing their money and their merchandise. He was accompanied by only thirty men.|See Also Ishaq:289}}

{{Quote|{{Tabari|7|p. 29}}|Abu Sufyan and the horsemen of the Quraysh were returning from Syria following the coastal road. When Allah’s Apostle heard about them he called his companions together and told them of the wealth they had with them and the fewness of their numbers. The Muslims set out with no other object than Sufyan and the men with him. They did not think that this raid would be anything other than easy booty.}}

===Murder of `Asma' Bint Marwan===

{{Quote|Ishaq:675|`UMAYR B. `ADIYY'S JOURNEY TO KILL `ASMA' D. MARWAN She was of B. Umayyya 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. {1} 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-Khazrahj. 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 in 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?" `Umayr b. `Adiy al-Khatmi 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 [Muhammad] said, "You have helped God and His apostle, O `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. 
Now there was a great commotion among B. Khatma that day about the affair of bint [daughter of] Marwan. She had five sons, and when `Umayr went to them from the apostle he said, "I have killed bint Marwan, O sons of Khatma. Withstand me if you can; don't keep me waiting." That was the first day Islam became powerful among B. Khatma; before that those who were Muslims concealed the fact. The first of them to accept Islam was `Umayr b. `Adiy who was called the "Reader", and `Abdullah b. Aus and Khuzayma b. Thabit. The day after Bint Marwan was killed the men of B. Khatma became Muslims because they saw the power of Islam. 
{1} The note reads "Two tribes of Yamani origin."}}

{{Quote|Ishaq:676|‘You obey a stranger who encourages you to murder for booty. You are greedy men. Is there no honor among you?’ Upon hearing those lines Muhammad said, ‘Will no one rid me of this woman?’ Umayr, a zealous Muslim, decided to execute the Prophet’s wishes. That very night he crept into the writer’s home while she lay sleeping surrounded by her young children. There was one at her breast. Umayr removed the suckling babe and then plunged his sword into the poet. The next morning in the mosque, Muhammad, who was aware of the assassination, said, ‘You have helped Allah and His Apostle.’ Umayr said. ‘She had five sons; should I feel guilty?’ ‘No,’ the Prophet answered. ‘Killing her was as meaningless as two goats butting heads.’”}}

{{Quote|Ibn Sa`d, Vol. 2, p. 31|Sariyyah Of `Umayr Ibn `Adi Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah. `Asma' was the wife of Yazid Ibn Zayd Ibn Hisn al-Khatmi. She used to revile Islam, offend the prophet and instigate the (people) against him. She composed verses. Umayr Ibn Adi came to her in the night and entered her house. Her children were sleeping around her. There was one whom she was suckling. He searched her with his hand because he was blind, and separated the child from her. He thrust his sword in her chest till it pierced up to her back. Then he offered the morning prayers with the prophet at al-Medina. The apostle of Allah said to him: "Have you slain the daughter of Marwan?" He said: "Yes. Is there something more for me to do?" He [Muhammad] said: "No. Two goats will butt together about her. This was the word that was first heard from the apostle of Allah. The apostle of Allah called him `Umayr, "basir" (the seeing).}}

===The Killing of the King of Dumah's Brother===

{{Quote|{{Tabari|9|pp. 58-59}}|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. Then the Messenger of God summoned Khalid b. al-Walid and sent him to Ukaydir at Dumah. This was Ukaydir b. 'Abd al-Malik, a man from Kindah who was a king of Dumah and a Christian. The Messenger of God told Khalid that he would find him hunting wild cows . Khalid b. al-Walid rode out until he came within sight of his fort. It was a moonlit summer night and Ukaydir was on the roof terrace with his wife. The wild cows had been scratching the palace gate with their horns all night. His wife asked him if he had ever seen anything like that, and he said, "No indeed." Then she said, "Who would allow this?" He responded, "No one." He then came down and called for his horse, which was saddled. A group of men from his family , among them his brother Hassan, took their hunting spears, mounted [their horses], and rode off. On their way they encountered the Messenger of God's cavalry, and [Ukaydir] was seized and his brother Hassan was killed.}}

===Assassination of Amr b. Jihash===

{{Quote|Ishaq:438|One of Yamin's family told me that the apostle said to Yamin, 'Have you seen the way your cousin has treated me and what he proposed to do?' Thereupon Yamin gave a man money to kill `Amr b. Jihash and he did kill him, or so they allege.}}

===Assassination of Khalid b. Sufyan===

{{Quote|{{Abu Dawud|1|1244}}|"He (the prophet) said, :Go and kill him. I saw him when the time of the afternoon prayer had come. I said : I am afraid if a fight takes place between me and him (Khalid b. Sufyan), that might delay the prayer. I proceeded walking towards him while I was praying by making a sign. When I reached near him, he said to me : Who are you? I replied : A man from the Arabs ; it came to me that you were gathering (any[sp] army) for this man (i.e. the Prophet). Hence I came to you in connection with this matter. … I then walked along with him for a while; when it became convenient for me, I dominated him with my sword until he became cold (dead)."}}

{{Quote|{{Tabari|9|p. 121}}|"The Messenger of God called me and said, ‘It has reached me that Khalid b. Sufyan b. Nubayh al-Hudhali is gathering a force to attack me. He is either in Nakhlah or ‘Uranah, so go to him and kill him.’"}}

===The Killing of Khubaib===

{{Quote|{{Bukhari|4|52|281}}|Narrated Abu Huraira: Allah's Apostle sent a Sariya of ten men as spies under the leadership of 'Asim bin Thabit al-Ansari, the grandfather of 'Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between 'Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, "These are the dates of Yathrib (i.e. Medina), "and continued following their tracks When 'Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you" 'Asim bin Thabit; the leader of the Sariya said, "By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred 'Asim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaid and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin 'Abd Manaf. It was Khubaib who had killed Al-Harith bin 'Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people. Narrated Az-Zuhri: 'Ubaidullah bin 'Iyyad said that the daughter of Al-Harith had told him, "When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca." The daughter of Al-Harith used to say, "It was a boon Allah bestowed upon Khubaib." When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two Rakat (prayer). They allowed him and he offered Two Rakat and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's Cause, For my killing is for Allah's Sake, And if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-Rak'at prayer (before being killed). Allah fulfilled the invocation of Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that Asim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) 'Asim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over Asim and protect him from their messenger and thus they could not cut off anything from his flesh.}}

===The Torture and Murder of Kinanah b. al-Rabi b. al-Huqyaq===

{{Quote|{{Tabari|8|p. 123}}|Kinanah b. al-Rabi b. al-Huqyaq who had the treasure of B. Nadir was brought to the Messenger of God, who questioned him; but he denied knowing where it was. Then the messenger of God was brought a Jew who said to him, “I have seen Kinanah walk around this ruin every morning.” The Messenger of God said to Kinanah: “What do you say? If we find it in your possession, I will kill you.” “All right,” he answered. The Messenger of God commanded that the ruin should be dug up, and some of the treasure was extracted from it. Then he asked him for the rest of it. Kinanah refused to surrender it; so the Messenger of God gave orders concerning him to al-Zubayr b. al-‘Awwam, saying, “torture him until you root out what he has.” Al-Zubayr kept twirling his firestick in his breast until Kinanah almost expired; then the Messenger of God gave him to Muhammad b. Maslamah, who beheaded him to avenge his brother Mahmud b. Maslamah.”}}

{{Quote|Ishaq:515|"Kinana al-Rabi, who had the custody of the treasure of Banu Nadir, was brought to the apostle who asked him about it. He denied that he knew where it was. A Jew came (Tabari says "was brought"), to the apostle and said that he had seen Kinana going round a certain ruin every morning early. When the apostle said to Kinana, "Do you know that if we find you have it I shall kill you?" He said "Yes". The apostle gave orders that the ruin was to be excavated and some of the treasure was found. When he asked him about the rest he refused to produce it, so the apostle gave orders to al-Zubayr Al-Awwam, "Torture him until you extract what he has." So he kindled a fire with flint and steel on his chest until he was nearly dead. Then the apostle delivered him to Muhammad b. Maslama and he struck off his head, in revenge for his brother Mahmud."}}

===The Murder of Al-Nadr Bin Al-Harith===

{{Quote|Ishaq:133|If it was money he wanted, they would make him the richest of them all; if it was honour, he should be their prince; if it was sovereignty, they would make him king; if it was a spirit which had got possession of him (they used to call the familiar spirit of the jinn ra'iy), then they would exhaust their means in finding medicine to cure him. The apostle replied that he had no such intention. He sought not money, nor honour, nor sovereignty, but God had sent him as an apostle, and revealed a book to him, and commanded him to become an announcer and a warner. He had brought them the messages of his Lord, and given them good advice. If they took it then they would have a portion in this world and the next; if they rejected it, he could only patiently await the issue until God decided between them, or words to that effect.}}

{{Quote|Ishaq:134|'Well, Muhammad,' they said, 'if you won't accept any of our propositions, you know that no people are more short of land and water, and live a harder life than we, so ask your Lord, who has sent you, to remove for us these mountains which shut us in, and to straighten out our country for us, and to open up in it rivers like those of Syria and Iraq, and to resurrect for us our forefathers, and let there be among those that are resurrected for us Qusayy b. Kilab, for he was a true shaikh, so that we may ask them whether what you say is true or false. If they say you are speaking the truth, and you do what we have asked you, we will believe in you, and we shall know what your position with God is, and that He has actually sent you as an apostle as you say.' He replied that he had not been sent to them with such an object. He had conveyed to them God's message, and they could either accept it with advantage, or reject it and await God's judgement. They said that if he would not do that for them, let him do something for himself. Ask God to send an angel with him to confirm what he said and to contradict them; to make him gardens and castles, and treasures of gold and silver to satisfy his obvious wants. He stood in the streets as they did, and he sought a livelihood as they did. If he could do this, they would recognize his merit and position with God, if he were an apostle as he claimed to be. He replied that he would not do it, and would not ask for such things, for he was not sent to do so, and he repeated what he had said before. They said, 'Then let the heavens be dropped on us in pieces, as you assert that your Lord could do if He wished, for we will not believe you unless you do so.' The apostle replied that this was a matter for God; if He wanted to do it with them, He would do it. They said, 'Did not your Lord know that we would sit with you, and ask you these questions, so that He might come to you and instruct you how to answer us, and tell you what He was going to do with us, if we did not receive your message? Information has reached us that you are taught by this fellow in al-Yamama, called al-Rahman, and by God we will never believe in the Rahman. Our conscience is clear. By God, we will not leave you and our treatment of you, until either we destroy you or you destroy us.' Some said, 'We worship the angels, who are the daughters of Allah.' Others said, 'We will not believe in you until you come to us with God and the angels as a surety. 
When they said this the apostle got up and left them.}}

{{Quote|Ishaq:135-136|Al-Nadr b. al-Harith b. Kalada b. `Alqama b. Abdu Manaf b. Abdu'l-Dar b. Qusayy got up and said: 'O Quraysh, a situation has arisen which you cannot deal with. Muhammad was a young man most liked among you, most truthful in speech, and most trustworthy, until, when you saw grey hairs on his temple, and he brought you his message, you said he was a sorcerer, but he is not, for we have seen such people and their spitting and their knots; you said, a diviner, but we have seen such people and their behaviour, and we have heard their rhymes; and you said a poet, but he is not a poet, for we have heard all kinds of poetry; you said he was possessed, but he is not, for we have seen the possessed, and he shows no signs of their gasping and whispering and delirium. Ye men of Quraysh, look to your affairs, for by God, a serious thing has befallen you.' Now al-Nadr b. al-Harith was one of the satans of Quraysh; he used to insult the apostle and show him enmity. He had been to al-Hira and learnt there the tales of the kings of Persia, the tales of Rustum and Isbandiyar. When the apostle had held a meeting in which he reminded them of God, and warned his people of what had happened to bygone generations as a result of God's vengeance, al-Nadr got up when he sat down, and said, 'I can tell a better story than he, come to me.' Then he began to tell them about the kings of Persia, Rustum and Isbandiyar, and then he would say, 'In what respect is Muhammad a better story-teller than I?'}}

{{Quote|Ishaq:136-137|Ibn `Abbas, according to my information, used to say eight verses of the Quran came down in reference to him, 'When our verses are read to him, he says fairy tales of the ancients'; and all those passages in the Quran in which 'fairy tales' are mentioned. 
When Al-Nadr said that to them, they sent him and `Uqba b. Abu Mu`ayt to the Jewish rabbis in Medina and said to them, 'Ask them about Muhammad; describe him to them and tell them what he says, for they are the first people of the scriptures and have knowledge which we do not possess about the prophets.' They carried out their instructions, and said to the rabbis, 'You are the people of the Taurat, and we have come to you so that you can tell us how to deal with this tribesman of ours.' The rabbis said, 'Ask him about three things of which we will instruct you; if he gives you the right answer then he is an authentic prophet, but if he does not, then the man is a rogue, so form your own opinion about him. Ask him what happened to the young men who disappeared in ancient days, for they have a marvellous story. Ask him about the mighty traveller who reached the confines of both East and West. Ask him what the spirit is. If he can give you the answer, then follow him, for he is a prophet. If he cannot, then he is a forger and treat him as you will.' The two men returned to Quraysh at Mecca and told them that they had a decisive way of dealing with Muhammad, and they told them about the three questions. 
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|Ishaq:162-163|Al-Nadr b. al-Harith b. `Alqama b. Kalada b. `Abdu Manaf whenever the apostle sat in an assembly and invited people to God, and recited the Quran, and warned the Quraysh of what had happened to former peoples, followed him when he got up and spoke to them about Rustum the Hero and Isfandiyar and the kings of Persia, saying, "By God, Muhammad cannot tell a better story than I and his talk is only of old fables which he has copied [Sura 25.6] as I have." So God revealed concerning him, "And they say, Stories of the ancients which he has copied down, and they are read to him morning and night. Say, He who knows the secrets of heaven and earth has sent it down. Verily, He is merciful, forgiving." [Sura 83.13] 
And there came down concerning him, "When Our verses are read to him he says, fables of the ancients". [Sura 83.13] 
And again, "Woe to every sinful liar who hears God's verses read before him. Then he continues in pride as though he had not heard them, as though in his ears was deafness. Tell him about a painful punishment".[Sura 45.7]}}

{{Quote|Ishaq:308|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. ... 
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.}}

{{Quote|Ishaq:309-312|The apostle arrived in Medina a day before the prisoners. ... Then the Quraysh sent to redeem their prisoners ... }}

{{Quote|Ishaq:360|Qutayla d. al-Harith, sister of al-Nadr b. al-Harith, weeping him said:
:O Rider, I think you will reach Uthayl at dawn of the fifth night if you are lucky. Greet a dead man there for me. Swift camels always carry news from me to thee. (Tell of) flowing tears running profusely or ending in a sob. Can al-Nadr hear me when I call him, how can a dead man hear who cannot speak? O Muhammad, finest child of noble mother, whose sire a noble sire was, 'twould not have harmed you had you spared him. (A warrior oft spares though full of rage and anger.) Or you could have taken a ransom, the dearest price that could be paid. Al-Nadr was the nearest relative you captured with the best claim to be released. The swords of his father's sons came down on him. Good God, what bonds of kinship there were shattered! Exhausted he was led to a cold-blooded death, a prisoner in bonds, walking like a hobbled beast.}}

{{Quote|The Life of Muhammad, Muhammad H. Haykal, pp. 233-234|Mus'ab replied, 'You used to speak all kinds of calumnies against the Book of God and His Prophet; you also used the persecute and harm his companions.' Al Nadr said, 'Had Quraysh taken you captive, I would have never allowed them to kill you as long as I was alive'; to which Mus'ab replied, 'By God I do not believe you; I am not like you; Islam has severed my relations with you.' Al Nadr was the captive of al Miqdad who expected to receive a great ransom from the captive's family...At this the Prophet--may God's blessing be upon him---said: 'Strike his neck. O God, give al Miqdad plenty of Your bounty instead.' Ali ibn Abu Talib executed the Prophet's order with the sword. As the party arrived at Irq al Zubyah, the Prophet ordered the execution of Uqbah ibn Abu Mu'ayt. When Uqbah pleaded, 'Who will take care of my children, O Mohammed?' Mohammed answered, 'The fire.'}}

===The Death of Ibn Sunayna===

{{Quote|{{Abu Dawud|19|2996}}|Narrated Muhayyisah: The Apostle of Allah (peace be upon him) said: If you gain a victory over the men of Jews, kill them. So Muhayyisah jumped over Shubaybah, a man of the Jewish merchants. He had close relations with them. He then killed him. At that time Huwayyisah (brother of Muhayyisah) had not embraced Islam. He was older than Muhayyisah. When he killed him, Huwayyisah beat him and said: O enemy of Allah, I swear by Allah, you have a good deal of fat in your belly from his property.}}

{{Quote|Ishaq:369|THE AFFAIR OF MUHAYYISA AND HUWAYYISA 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. I was told this story by a client of B. Haritha from the daughter of Muhayyisa from Muhayyisa himself. Muhayyisa composed the following lines on the subject:
:My mother's son blames me because if I were ordered to kill him I would smite his nape with a sharp sword, a blade white as salt from polishing. My downward stroke never misses its mark. It would not please me to kill you voluntarily though we owned all Arabia from north to south.}}

===The Killing of Umaiya bin Khalaf Abi Safwan===

{{Quote|{{Bukhari|4|56|826}}|Narrated 'Abdullah bin Mas'ud: Sa'd bin Mu'adh came to Mecca with the intention of performing 'Umra, and stayed at the house of Umaiya bin Khalaf Abi Safwan, for Umaiya himself used to stay at Sa'd's house when he passed by Medina on his way to Sham. Umaiya said to Sad, "Will you wait till midday when the people are (at their homes), then you may go and perform the Tawaf round the Ka'ba?" So, while Sad was going around the Ka'ba, Abu Jahl came and asked, "Who is that who is performing Tawaf?" Sad replied, "I am Sad." Abu Jahl said, "Are you circumambulating the Ka'ba safely although you have given refuge to Muhammad and his companions?" Sad said, "Yes," and they started quarreling. Umaiya said to Sad, "Don't shout at Abi-l-Hakam (i.e. Abu Jahl), for he is chief of the valley (of Mecca)." Sad then said (to Abu Jahl). 'By Allah, if you prevent me from performing the Tawaf of the Ka'ba, I will spoil your trade with Sham." Umaiya kept on saying to Sad, "Don't raise your voice." and kept on taking hold of him. Sad became furious and said, (to Umaiya), "Be away from me, for I have heard Muhammad saying that he will kill you." Umaiiya said, "Will he kill me?" Sad said, "Yes,." Umaiya said, "By Allah! When Muhammad says a thing, he never tells a lie." Umaiya went to his wife and said to her, "Do you know what my brother from Yathrib (i.e. Medina) has said to me?" She said, "What has he said?" He said, "He claims that he has heard Muhammad claiming that he will kill me." She said, By Allah! Muhammad never tells a lie." So when the infidels started to proceed for Badr (Battle) and declared war (against the Muslims), his wife said to him, "Don't you remember what your brother from Yathrib told you?" Umaiya decided not to go but Abu Jahl said to him, "You are from the nobles of the valley of Mecca), so you should accompany us for a day or two." He went with them and thus Allah got him killed.}}

===The Murder of `Uqba bin Abi Mu`ayt===

{{Quote|Ishaq:308|When the apostle ordered him to be killed `Uqba said, ''''But who will look after my children?' '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.|See Also {{Tabari|9|p. 121}}}}

{{Quote|Ishaq:309|Mus`ab b. `Umayr ... said: '''"Bind him fast, for his mother is a wealthy woman; perhaps she will redeem him for you."''' ...}}

===The Killing of Yusayr b. Rizam===

{{Quote|{{Tabari|9|p. 120}}|It is reported about Yusayr b. Rizam, the Jew, that he was gathering Ghatafan in Khaybar to attack '''the Messenger of God, so the latter sent ‘Abdallah b. Rawahah with a number of his companions,''' among whom were ‘Abdallah b. Unays, an ally of the Banu Salamah." The urged him to come to Mohammed with them, which he started to do. On the way he regretted it, and they sensed it, '''so they attacked him and his Jewish companions and killed them.'''}}

===The Torture and Murder of the Eight Men From 'Ukil===

{{Quote|{{Quran|5|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,}}

{{Quote|{{Bukhari|4|52|261}}|Narrated Anas bin Malik: A group of eight men from the tribe of 'Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, "O Allah's Apostle! Provide us with some milk." Allah's Apostle said, "I recommend that you should join the herd of camels." So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the shepherd and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, '''and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died''' (Abu Qilaba, a sub-narrator said, "They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land.")|See Also {{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}}, {{Bukhari|8|82|794}}, {{Bukhari|8|82|796}}, {{Bukhari|8|82|797}}}}

{{Quote|{{Bukhari|9|83|37}}|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."...}}

{{Quote|{{Bukhari|2|24|577}}|Narrated Anas: Some people from 'Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (p.b.u.h) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (See Hadith No. 234, Vol. 1)}}

{{Quote|{{Bukhari|8|82|795}}|Narrated Anas: The Prophet cut off the hands and feet of the men belonging to the tribe of 'Uraina and did not cauterise (their bleeding limbs) till they died.}}

{{Quote|{{Muslim|16|4131}}|Anas reported: Eight men of the tribe of 'Ukl came to Allah's Messenger (may peace be upon him) and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Allah's Messenger (may peace be upon him), and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Allah's Messenger (may peace be upon him) and he sent them on their track and they were caught and brought to him (the Holy Prophet). '''He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.''' This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.|See Also {{Muslim|16|4130}}, {{Muslim|16|4132}}, {{Muslim|16|4133}}}}

{{Quote|{{Abu Dawud|38|4356}}|Narrated Abdullah ibn Umar: Some people raided the camels of the Prophet (peace be upon him), drove them off, and apostatised. They killed the herdsman of the Apostle of Allah (peace be upon him) who was a believer. He (the Prophet) sent (people) in pursuit of them and they were caught. '''He had their hands and feet cut off, and their eyes put out.''' '''The verse regarding fighting against Allah and His Prophet (peace be upon him) was then revealed.''' These were the people about whom Anas ibn Malik informed al-Hajjaj when he asked him.}}

{{Quote|{{Muslim|16|4130}}|Anas b. Malik reported: There came to Allah's Messenger (may peace be upon him) eight persons from the tribe of 'Ukl, but with this addition that '''he did not cauterise (the wounds which hid been inflicted upon them while punishing them)'''.}}

{{Quote|{{Abu Dawud|38|4357}}|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."}}

===The Slaughter of the Ten Meccans===

{{Quote|{{Tabari|8|p. 181}}|'''The Messenger ordered six men and four women to be assassinated.''' One of these women was Hind, who swore allegiance and became a Muslim.}}

{{Quote|Ibn Sa`d, Vol. 2, p. 168|The apostle of Allah entered through Adhakhir, [into Mecca], and prohibited fighting. '''He ordered six men and four women to be killed, they were (1) Ikrimah Ibn Abi Jahl, (2) Habbar Ibn al-Aswad, (3) Abd Allah Ibn Sa`d Ibn Abi Sarh, (4) Miqyas Ibn Sababah al-Laythi, (5) al-Huwayrith Ibn Nuqaydh, (6) Abd Abbah Ibn Hilal Ibn Khatal al-Adrami, (7) Hind Bint Utbah, (8) Sarah, the mawlat (enfranchised girl) of Amr Ibn Hashim, (9) Fartana and (10) Qaribah.'''}}

{{Quote|Ishaq:550|"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." "Another [to be killed] was Abdullah 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 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."|See Also {{Tabari|8|pp. 178-179}}}}

====Assassination of Habbar Ibn al-Aswad====

Muhammad ordered the assassination of al-Aswad. He was assassinated because, like Muhammad, he claimed to be a prophet.

{{Quote|{{Tabari|9|p. 167}}|'Ubaydallah b. Sa'id [al-Zuhril-his uncle [Ya'qub]-Sayf [b. 'Umar]-Hisham b. Urwah-his father: The Messenger of God waged war against the false prophets by sending messengers. He sent a messenger to some of the descendants of the Persian soldiers in the Yemen (al-abna') instructing them [to get rid of] al- Aswad by artful contrivance . He [further] instructed them to seek help of some people whom he named from the Banu Tamim and Qays, sending [word] to the latter to help the former . They did [as instructed]. The means of [escape] for those who apostatized were cut off, and they were attacked [while they were] in a state of waning. Since they were isolated, they were occupied with themselves. Al-Aswad was killed while the Messenger of God was [still] alive, a day or a night before the latter's death. Tulayhah, Musaylimah and the likeness of them were driven away by the
messengers.}}

====Assassination of `Abdullah ibn Sa`d Ibn Abi Sarh====

{{Quote|Ishaq:550|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 Qurahysh [Mecca] and fled to `Uthman b. `Affan whose foster brother he was. [`Uthman was one of Muhammad's closest friends, and later became the Caliph of Islam]. 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, [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 [Muhammad's helpers from Medina] said, then why didn't you give me a sign, O apostle of God?" He [Muhammad] answered that a prophet does not kill by pointing.}}

{{Quote|Ibn Sa`d, Vol. 2, p. 174|'''A person of al-Ansar had taken a vow to kill Ibn Abi Sarh''' [the already mentioned Abdallah] if he saw him. `Uthman whose foster brother he (Ibn Abi Sarh) was, came and interceded for him with the prophet. The Ansari was waiting for the signal of the prophet to kill him. `Uthman interceded and he [Muhammad] let him go. The '''the apostle of Allah said to the Ansari, "Why did you not fulfil your vow?"''' He said, "O apostle of Allah! I had my hand on the hilt of the sword waiting for your signal to kill him." The prophet said signalling would have been a breach of faith. "It does not behave the prophet to make signal."}}

====Murder of Sarah and Ikrima Abu Jahl====

{{Quote|Ishaq:551|"And Sara, freed slave of one of the Abdul-Muttalib [a tribe], and Ikrima Abu Jahl. Sara had insulted him [Muhammad] in Mecca. As for Ikrima, he fled to the Yaman. His wife Umm Hakim Harith Hisham became a Muslim and asked for 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. . . . . '''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. Al-Huwayrith was killed by `Ali."'''}}

{{Quote|{{Tabari|8|p. 179}}|'''"She lived until someone in the time of Umar b. al-Khattab caused his horse to trample her at Abtah and killed her.'''}}

{{Quote|{{Tabari|8|p. 180}}|Also '''among those eliminated were Ikrimah bin Abu Jahl and Sarah, a slave of one of Abd Muttalib’s sons.''' She taunted Muhammad while he was in Mecca.}}

====Murder of Habbar Ibn al-Aswad b. Ka`b al-`Ansi====

{{Quote|{{Bukhari|5|59|662}}|Narrated Ubaidullah bin Abdullah bin Utba: We were informed that Musailima Al-Kadhdhab had arrived in Medina and stayed in the house of the daughter of Al-Harith. The daughter of Al-Harith bin Kuraiz was his wife and she was the mother of 'Abdullah bin 'Amir. There came to him Allah's Apostle accompanied by Thabit bin Qais bin Shammas who was called the orator of Allah's Apostle. Allah's Apostle had a stick in his hand then. The Prophet stopped before Musailima and spoke to him. Musailima said to him, "If you wish, we would not interfere between you and the rule, on condition that the rule will be ours after you... The Prophet said, "If you asked me for this stick, I would not give it to you. I think you are the same person who was shown to me in a dream. And this is Thabit bin Al-Qais who will answer you on my behalf." The Prophet then went away. I asked Ibn Abbas about the dream Allah's Apostle had mentioned. Ibn Abbas said, "Someone told me that the Prophet said, "When I was sleeping, I saw in a dream that two gold bangles were put in my hands, and that frightened me and made me dislike them. Then I was allowed to blow on them, and when I blew at them, both of them flew. Then I interpreted them as two liars who would appear.' '''One of them was Al-'Ansi who was killed by Fairuz in Yemen and the other was Musailima Al-Kadhdbab."'''}}

{{Quote|{{Bukhari|4|56|817}}|Narrated Ibn Abbas: Musailama-al-Kadhdhab (i.e. the liar) came in the life-time of Allah's Apostle with many of his people (to Medina) and said, "If Muhammad makes me his successor, I will follow him." Allah's Apostle went up to him with Thabit bin Qais bin Shams; and Allah's Apostle was carrying a piece of a date-palm leaf in his hand. He stood before Musailama (and his companions) and said, "If you asked me even this piece (of a leaf), I would not give it to you. You cannot avoid the fate you are destined to, by Allah. '''If you reject Islam, Allah will destroy you.''' I think that you are most probably the same person whom I have seen in the dream." Abu Huraira told me that Allah's Apostle; said, "While I was sleeping, I saw (in a dream) two gold bracelets round my arm, and that worried me too much. Then I was instructed divinely in my dream, to blow them off and so I blew them off, and they flew away. I interpreted the two bracelets as symbols of two liars who would appear after me. And so one of them was Al-Ansi and the other was Musailama Al-Kadhdhab from Al-Yamama."}}

====Attempted Murder of Hind bint Utbah====

{{Quote|{{Abu Dawud|33|4153}}|Narrated Aisha, Ummul Mu'minin: When Hind, daughter of Utbah, said: Prophet of Allah, accept my allegiance, he replied; I shall not accept your allegiance till you make a difference to the palms of your hands; for they look like the paws of a beast of prey.}}

{{Quote|{{Tabari|8|p. 181}}|'''The Messenger ordered six men and four women to be assassinated.''' One of these women was Hind, who swore allegiance and became a Muslim.}}

====Murder of al-Huwayrith Nuqaydh Wahb Qusayy====

{{Quote|Ishaq:551|Another victim was Huwayrith. He used to insult Muhammad in Mecca. Huwayrith was put to death by Ali. '''The Messenger ordered Miqyas’ assassination''' only because he had killed an Ansar who had killed his brother by mistake and then became a renegade by rejecting Islam.}}

{{Quote|Ishaq:551|"Another was al-Huwayrith Nuqaydh Wahb Qusayy, one of those who used to insult him in Mecca. ... '''Al-Huwayrith was killed by Ali.'''}}

====The Murder of Abdullah Khatal of B. Taym b. Ghalib and his Slaves====

{{Quote|{{Bukhari|3|29|72}}|Narrated Anas bin Malik: Allah's Apostle entered Mecca in the year of its Conquest wearing an Arabian helmet on his head and when the Prophet took it off, a person came and said, "Ibn Khatal is holding the covering of the Ka'ba (taking refuge in the Ka'ba)." '''The Prophet said, "Kill him."'''}}

{{Quote|{{Muslim|7|3145}}|Anas b. Malik (Allah be pleased with them) reported that Allah's Apostle (may peace be upon him) entered Mecca in the Year of Victory with a helmet on his head; and when he took it off, a man came to him and said: Ibn Khatal is hanging on to the curtains of the Ka'ba, whereupon '''he said: Kill him. Malik (one of the narrators) attested this statement having been made.'''}}

{{Quote|{{Muwatta|20|76|256|}}|Yahya related to me from Malik from Ibn Shihab from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, entered Makka, in the Year of Victory, wearing a helmet, and when he took it off a man came to him and said, "Messenger of Allah, Ibn Khatal is clinging to the covers of the Kaba," and '''the Messenger of Allah, may Allah bless him and grant him peace, said, "Kill him."''' Malik commented, "The Messenger of Allah, may Allah bless him and grant him peace, was not in ihram at the time, and Allah knows best." |See Also {{Bukhari|3|29|72}}, {{Bukhari|5|59|582}}}}

{{Quote|Ibn Sa'd, Vol. 2, p. 174|"Verily '''the apostle of Alah ordered (his followers) on the day of the Victory to kill Ibn Abi Sarh, Fartana Ibn al-Zibr'ra and Ibn Khatal.''' Abu Barzah came and saw him (Ibn Khatal) holding fast the curtains of al-Kabah. '''He (Abu Barzah) ripped open his belly.'''}}

{{Quote|Ibn Sa'd, Vol. 2, p. 172-173|"The apostle of Allah entered Makkah in the year of victory and on his head there was a helmet. Then he removed it. Ma'n and Musa Ibn Dawud said in their version: A person came to him and said, "O apostle of Allah! Ibn Khatal is holding fast the curtains of al-Kabah. Thereupon '''the apostle of Allah said: "Kill him."''' . . . '''kill him wherever you find him"'''}}

{{Quote|Ishaq:551|"As for Ibn Khatal's two singing girls, '''one was killed and the other ran away''' until the apostle, asked for immunity, gave it to her."}}

====The Murder of Miqyas Hubaba====

{{Quote|Ishaq:551|'''"Another [ordered to be killed] was Miqyas Hubaba because he had killed an Ansari who had killed his brother accidentally, and returned to Quraysh as a polytheist."'''}}

{{Quote|Ishaq:492|"Miqyas Subaba came from Mecca as a Muslim, so he professed, saying, "I come to you as a Muslim seeking the bloodwit for my brother who was killed in error." The apostle ordered that he should have the bloodwit for his brother Hisham and he stopped a short while with the apostle. Then '''he attacked his brother's slayer and killed him''' and went off to Mecca an apostate."}}

===Nameless===

{{Quote|{{Bukhari|4|52|259}}|Narrated Abu Huraira: Allah's Apostle sent us in a mission (i.e. am army-unit) and said, '''"If you find so-and-so and so-and-so, burn both of them with fire."''' When we intended to depart, '''Allah's Apostle said, "I have ordered you to burn so-and-so and so-and-so, and it is none but Allah Who punishes with fire, so, if you find them, ''kill them."'''''}}

{{Quote|{{Tabari|9|p. 121}}|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 returned to '''the Prophet, he asked, ‘Is your mission accomplished?’ ‘Yes. I have killed him.’'''}}

{{Quote|{{Tabari|8|p. 22}}|Hassan was with the women and children. A Jew passed by and began to walk around his settlement. There was no one to protect them while the Apostle and his Companions were at the Meccans’ throats. So I said: ‘Hassan, this Jew is walking around. I fear he will point out our weakness while the Muslims are too busy to attend to us. '''So go down to him and kill him.'''}}

{{Quote|{{Tabari|8|p. 22}}|‘Allah forgive you, daughter of Abd al-Muttalib,’ Hassan said. ‘You know that I am not the man to do it.’ When he said that to me 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 taking his clothes.’ Hassan replied, ‘I have no need for his spoils.’|See Also Ishaq 458}}

{{Quote|{{Tabari|8|p. 90}}|Abu Basir went out with his companions. When they stopped to rest he asked one of them, ‘Is this sword of yours sharp?’ ‘Yes,’ he replied. ‘May I look at it?’ Basir asked. ‘If you wish.’ '''Basir unsheathed the sword, attacked the man, and killed him.''' The other Muslim ran back to the Messenger, saying, ‘Your Companion has killed my friend.’ While the man was still there, Abu Basir appeared girded with the sword. '''He halted before Muhammad and said, ‘Messenger, your obligation has been discharged.’'''}}

{{Quote|Ishaq:434|'''Amr and an Ansari waited until they were asleep. Then Amr killed them,''' thinking that he had taken vengeance for the Muslims who had been slain. When he came to the Messenger, he told him what had happened. T'''he Prophet said, ‘You have killed men for whom I shall have to pay blood-money.’'''}}

{{Quote|{{Abu Dawud|38|4349}}|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.'''}}

====The Blind Jew====

{{Quote|{{Tabari|7|p. 112}}|When '''a blind Jew became aware of the presence of the Messenger''' and the Muslims he rose and threw dust in their faces, saying, ‘Even if you are a prophet, I will not allow you into my garden!’ I was told that he took a handful of dirt and said, ‘If only I knew that I would not hit anyone else, Muhammad, I would throw it in your face.’ '''Sa’d rushed in and hit him on the head with his bow and split the Jew’s head open.'''|See Also Ishaq:372}}

====Blind Man's Slave-Mother====

{{Quote|{{Abu Dawud|38|4348}}|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.'''}}

{{Quote|1=Sunan An-Nasa’ee, 4081 - classed as saheeh by al-Albaani See also Sunan Abi Dawood 4361|2=A blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allah (peace and blessings of Allah be upon him). He called the people together and said, “I ask by Allah the man who has done this action and I order him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.”
Thereupon the Prophet (peace and blessings of Allaah be upon him) said: '''“Bear witness, there is no blood money due for her.”'''<ref name="Islam Q&A, Fatwa No. 103739">[http://www.islamqa.com/en/ref/103739 "Regarding the hadeeth about the blind man who killed his slave woman who had borne him a child (umm walad) because she reviled the Prophet"] - Islam Q&A, Fatwa No. 103739</ref>}}

{{Quote|1=Ibn Sa’d in al-Tabaqaat al-Kubra (4/210)|2=Qubaysah ibn ‘Uqbah told us: Yoonus ibn Abi Ishaaq narrated to us, from Abu Ishaaq, that ‘Abd-Allaah ibn Ma’qil said: Ibn Umm Maktoom stayed in the house of a Jewish woman in Madeenah, the paternal aunt of an Ansaari man. She was kind to him, but she annoyed him with regard to Allaah and His Messenger, so he took hold of her and hit her and killed her. The matter was referred to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: By Allaah, O Messenger of Allaah, she was kind to me, but she annoyed me with regard to Allaah and His Messenger, so I hit her and killed her. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: '''“May Allaah cast her away. There is no recompense for the shedding of her blood."'''<ref name="Islam Q&A, Fatwa No. 103739"></ref>}}

====Burned Alive====

{{Quote|{{Bukhari|1|11|626}}|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.'''"}}

====The Infidel Spy====

{{Quote|{{Bukhari|4|52|286}}|Narrated Salama bin Al-Akwa: "An infidel spy came to the Prophet while he was on a journey. The spy sat with the companions of the Prophet and started talking and then went away. '''The Prophet said (to his companions), 'Chase and kill him.' So, I killed him."''' The Prophet then gave him the belongings of the killed spy (in addition to his share of the war booty).}}

{{Quote|{{Abu Dawud|38|4414}}|Narrated AbuHurayrah: A man of the tribe of Aslam came to the Prophet (peace be upon him) and testified four times against himself that he had had illicit intercourse with a woman, while all the time the Prophet (peace be upon him) was turning away from him. Then when he confessed a fifth time, he turned round and asked: Did you have intercourse with her? He replied: Yes. He asked: Have you done it so that your sexual organ penetrated hers? He replied: Yes. He asked: Have you done it like a collyrium stick when enclosed in its case and a rope in a well? He replied: Yes. He asked: Do you know what fornication is? He replied: Yes. I have done with her unlawfully what a man may lawfully do with his wife. He then asked: What do you want from what you have said? He said: I want you to purify me. '''So he gave orders regarding him and he was stoned to death.''' Then the Prophet (peace be upon him) heard one of his companions saying to another: Look at this man whose fault was concealed by Allah but who would not leave the matter alone, so that he was stoned like a dog. He said nothing to them but walked on for a time till he came to the corpse of an ass with its legs in the air. He asked: Where are so and so? They said: Here we are, Apostle of Allah (peace be upon him)! He said: Go down and eat some of this ass's corpse. They replied: Apostle of Allah! Who can eat any of this? He said: The dishonour you have just shown to your brother is more serious than eating some of it. By Him in Whose hand my soul is, he is now among the rivers of Paradise and plunging into them.}}

==Genocides==

{{Quote|{{Tabari|7|p. 97}}|The morning after the murder of Ashraf, '''the Prophet declared, ‘Kill any Jew who falls under your power.’'''}}

===Qurayza===
{{Main|Qur'an, Hadith and Scholars:Banu Qurayza}}

{{Quote|{{Tabari|8|p. 40}}|'''The Messenger commanded that furrows should be dug in the ground for the Qurayza. Then he sat down. Ali and Zubayr began cutting off their heads in his presence.'''}}

{{Quote|{{Tabari|8|p. 38}}|'''The Messenger of Allah commanded that all of the Jewish men and boys who had reached puberty should be beheaded. Then the Prophet divided the wealth, wives, and children of the Banu Qurayza Jews among the Muslims.'''}}

{{Quote|Ishaq:464|The Jews were made to come down, and Allah’s Messenger imprisoned them. Then the Prophet went out into the marketplace of Medina, and he had trenches dug in it. '''He sent for the Jewish men and had them beheaded in those trenches. They were brought out to him in batches. They numbered 800 to 900 boys and men.'''}}

==See Also==

{{Hub4|Violence Under Muhammad (Primary Sources)|Violence Under Muhammad (Primary Sources)}}

== References ==
{{reflist}}

[[Category:QHS]]
[[Category:Muhammad]]

Islam and Violence

2015-05-06T17:01:21Z

Commentator:

<metadesc>Summaries of a few select articles discussing: violence under Muhammad, violence against women, terrorism and persecution. Also includes relevant quotations and statistics</metadesc>

This page provides brief summaries of a few select articles concerning [[Islam]] and its relationship with various forms of violence. More relevant articles can be found via the Hub and Category pages (see the [[WikiIslam:Site Map|Site Map]]).
{{Core}}
==Muhammad==

===Facts and Figures===

====Islamic Scripture====
{{Main|Violence Under Muhammad (Primary Sources)}}

{{Quote|{{Bukhari|4|52|261}}|Narrated Anas bin Malik: A group of eight men from the tribe of 'Ukil came to the Prophet and then they found the climate of Medina unsuitable for them. So, they said, "O Allah's Apostle! Provide us with some milk." Allah's Apostle said, "I recommend that you should join the herd of camels." So they went and drank the urine and the milk of the camels (as a medicine) till they became healthy and fat. Then they killed the camel-herder and drove away the camels, and they became unbelievers after they were Muslims. When the Prophet was informed by a shouter for help, he sent some men in their pursuit, and before the sun rose high, they were brought, and he had their hands and feet cut off. Then he ordered for nails which were heated and passed over their eyes, and whey were left in the Harra (i.e. rocky land in Medina). They asked for water, and nobody provided them with water till they died (Abu Qilaba, a sub-narrator said, "They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land.")}}

====Muslim Statistics====
{{Main|Muslim Statistics - Scripture|l1=Muslim Statistics (Scripture)}}

This page consists of various statistics concerning Islam and its scriptures. A small sample include:
#There are 164 Jihad verses in the Qur'an and nearly 500 verses (roughly 1 out of every 12) that speak of Hell.
#Practicing Muslims recite anti-Semitic and anti-Christian rhetoric at least 17 times a day, and over 5,000 times a year.
#Compared to Mein Kampf, the non-abrogated Medinan verses of the Qur'an contain more than 2x the amount of anti-Jewish text.
#122 peaceful Qur'anic verses have been abrogated by the Sword verse (9:5) and Fighting verse (9:29).

===Related Articles===

====Invitations to Islam Prior to Violence====
{{Main|Invitations to Islam Prior to Violence}}

The practice of inviting non-Muslim nations to join Islam or pay the Jizyah prior to engaging in offensive Jihad was first initiated by the Prophet Muhammad. For example, he sent a letter to Heraclius, the Eastern Roman emperor in Constantinople, stating "I invite you to Islam, embrace Islam and you will be safe; ...But if you reject this invitation of Islam, you shall be responsible for misguiding the peasants (i.e. your nation)." Another letter was sent to Negus, the king of Abyssinia, stating "I call you unto the fold of Islam; if you embrace Islam, you will find safety,... Should you reject this invitation, then you will be held responsible for all the evils of the Christians of your people." Similarly, another letter was sent to Muqawqas, the vicegerent of Egypt, stating "I invite you to accept Islam. Therefore, if you want security, accept Islam... But if you refuse to do so, you will bear the burden of the transgression of all the Copts." Muhammad's lead was then followed by the Rightly-Guided Caliphs Abu Bakr as-Siddiq and Umar Ibn al-Khatab. The leaders of later Islamic empires such as the sultan of the Ottoman Empire also followed suit, and it has even been codified within the Islamic Shari'ah (see sections o9.0 to o9.8 in 'Umdat as-Salik wa 'Uddat an-Nasik). This practice is continued today by Islamic leaders such as Mahmoud Ahmadinejad and terrorist organizations such as al-Qaeda and Boko Haram.

====Killings Ordered or Supported by Him====
{{Main|List of Killings Ordered or Supported by Muhammad}}

Violence under Prophet Muhammad was a frequent occurrence. This is of little surprise. The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and Islamic expansion, and the very word "assassin" has Arabic roots. The list of known killings ordered or supported by him number at least forty-three. He and his men murdered (and even tortured) hundreds of people, mostly Jews. His targets included men, women and children, both young and old. The reasons behind their executions varied from "causing offence" and writing or reciting poetry, to purely monetary gains for Muhammad, his men and the wider Muslim community. This page lists some of the results and reasons for the targeted killings and assassinations ordered or supported by Muhammad, as well as the primary Islamic sources which mention these incidents.

====Genocide of the Jewish Banu Qurayza====
{{Main|The Genocide of Banu Qurayza}}

Hijra year 5 (627 AD), on the orders of Prophet Muhammad, almost nine hundred Jews of a Medinan tribe named Banu Qurayza were massacred by Muslims. The killing began early in the day, ending in torchlight. Those who escaped death (women and children, excluding boys who had begun to grow pubic hair) were taken captive by Muslims to be sold in slave markets and exchanged for horses and armour. Muslims propose many apologetic arguments to excuse this crime. The most favored argument they use is the alleged treachery of Banu Quraiza. Its flaws are evident when considering any act of treachery from this tribe would have put an end to Islam at Khandaq, and as a result, Islam would never have existed outside of Arabia.


==Women==

===Facts and Figures===

====Islamic Scripture====
{{Main|Violence Against Women (Primary Sources)}}

{{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.}}

====Muslim Statistics====
{{Main|Violence Against Women - Muslim Statistics|l1=Violence Against Women (Muslim Statistics)}}

These pages consists of various statistics concerning Islam and women. A small sample include:

#In terms of cultural/tribal/religious danger to women, 4 of the 5 most dangerous countries are Muslim majorities.
#Egyptian women are sexually harassed 7 times every 200 meters and well over two-thirds are harassed on a daily basis.
#91 percent of all honor-related killings around the world are carried out by Muslims (84% in US, 96% in Europe).
#The number of honor killings in Pakistan are estimated to be around 2,500 to 3,000 cases every year.

===Related Articles===

====Wife Beating====
{{Main|Wife Beating}}

Wife-beating is supported by the teachings of Islamic religious texts such as the Qur'an and the Hadiths, and has been an accepted part of Islam since its inception. Surah 4:34 states that men are in charge of women and that husbands may beat their wives if they simply fear disobedience. Prophet Muhammad provided tacit approval of wife beating by not scolding Muslims for beating their wives, referred to women who spoke-out against abuse as "not the best among you", forbid Muslims from questioning men who beat their wives, allowed others to hit his wives (the very women whom all Muslims adore and refer to as "the Mother of believers"), reaffirms the command of wife-beating in his parting sermon, and himself struck one of his wives in the chest. In addition to Muhammad's actions, three of the four Rightly-Guided Caliphs also beat women. Because of its many endorsements within Islamic scripture, wife-beating is permitted by the majority of Muslim scholars and leaders. This has led to domestic violence being permitted under law in several Islamic states or being largely ignored by the authorities.

====Honor Violence====
{{Main|Honor Violence}}

Honor related violence is physical violence that is inflicted on an individual by perpetrators who believe the victim has brought dishonor upon the family, clan, or community by engaging in any conduct that is perceived as immoral or unacceptable by religious or social/cultural standards. This violence almost always happens in Muslim families, where women are killed for many "honor" related reasons, including being raped or associating with non-related males (both crimes under Islamic law).<ref>If the act of rape is not witnessed by four males, it is considered an admission of Zina (unlawful sexual intercourse) which is punishable with death. </ref>

In practice, honor related violence is not limited to humans, but can also apply to animals. For example, in July 2011, a male who was caught in Pakistan having sex with another man's donkey was fined 110,000 rupees. This fine was not imposed for having sex with an animal, but for committing adultery. The raped donkey was labelled a 'kari' (an adulteress) and eventually honor killed by its owner.

====Rape====
{{Main|Rape}}

There is no equivalent term for ‘rape’ in the Qur'an. Likewise, there is not a single verse in the Qur'an which even remotely discourages forced sex. In contrast, there are several verses that permit rape and other sexual crimes against women. Qur'an chapter 4 verse 24 discusses lawful and forbidden women for Muslims, stating that, "(forbidden are) women already married, except those whom your right hands possess." What we see in the beginning of this verse as “forbidden” refers to sexual intercourse. The Qur'an dictates, women already married are forbidden for Muslims except those whom their right hands possess (sex slaves). It is obvious from this verse, a Muslim can have sexual relations with his slave-woman. This is supported by a copious amount of hadith and tafsir.

====Witch Hunts====
{{Main|Islamic Witch Hunts}}

The belief in possession by jinn, witchcraft, and the effects of the "evil eye" are mainstream Islamic beliefs, supported by sahih (authentic) hadith. The evil eye is considered a fact that is responsible for the deaths of many Muslims (second only to the will of Allah). Muhammad believed himself to have been affected by the evil eye and the witchcraft of a Jew. Today, the motif of the Hand of Fatima (daughter of Muhammad) is used everywhere in North Africa, especially in jewelry and in door knockers, because it "keeps away the Evil Eye," and according to Islamic scholars, witches must be executed without hesitation. Consequently, witch-hunts are not a distant memory from the Middle Ages, but are a very real part of everyday life in the Muslim world, where women are often accused of this crime and are hunted down, persecuted, jailed or executed for it.

==Terrorism==

===Facts and Figures===

====Islamic Scripture====
{{Main|Jihad (Primary Sources)}}

{{Quote|{{Quran-wi|9|29}}|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.}}

{{Quote|{{Bukhari|4|52|220}}|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).}}

====Muslim Statistics====
{{Main|Muslim Statistics - Terrorism|l1=Muslim Statistics (Terrorism)}}

This page consists of various statistics concerning Islam and terrorism. A small sample include:

#2012 report finds the majority of world's terrorism committed by Muslims. Almost 9000 deaths caused by Sunni terrorists in 2011.
#Esposito/Mogahed find almost 4 out of 10 Muslims worldwide are extremists who think 9/11 was totally/partially/somewhat justified.
#More than 95% of all suicide bombing attacks conducted worldwide are carried out by Muslims.
#2011 Study finds no link between poverty and support for militant Islamic groups.

===Related Articles===

====Lesser vs Greater Jihad====
{{Main|Lesser vs Greater Jihad}}

During Prophet Muhammad's lifetime, and onwards to the present, the word 'Jihad' was, and is, almost always used in a military sense. This idea of a greater and lesser jihad was a later development which originated from the 11th century book, The History of Baghdad, by the Islamic scholar al-Khatib al-Baghdadiis, by way of Yahya ibn al 'Ala'. The "lesser versus greater jihad" hadith's isnad has been categorized by scholars as "weak" (da`if), and generally in Islamic law, only the authentic (sahih) and good (hasan) hadiths are used in deriving the rules. The weak hadiths have no value for the purpose of Shari'ah. Contemporary Islamic scholars have even classed it as "maudu" (fabricated), meaning this narration, by some, is not even considered to be a hadith at all. This fabricated hadith does not appear in any of the famous hadith collections, and in fact goes against the teachings found in corroborated (Mutawatir) sahih hadith. Furthermore, all four schools of Sunni jurisprudence (Fiqh) as well as the Shi'ite tradition make no reference at all to the "greater" jihad, only the lesser. So even if we discount the evidence against the validity of this hadith, we know that the concept of the greater jihad is unorthodox and heretical to the majority of the world's Muslims.

====Suicide Bombing====
{{Main|The Islamic Ruling on the Permissibility of Martyrdom Operations}}

Suicide is clearly forbidden in Islam, but what apologists often fail to mention is that the permissibility of martyrdom operations (Istishhad) is an altogether different topic, with scholars being split on the issue. Notable scholars and apologists such as Shaykh Yusuf Al-Qaradawi, the world's most quoted independent Islamic jurist, Dr. Zakir Naik, known for his advocacy of "Qur'anic science", and Tahir Ashrafi, the Chairman of the All Pakistan Ulema Council, have justified the use of suicide bombing in Islam. Opinion polls have further shown that an extremely large number of Muslims from around the world support the practice.

From the synopsis of an in-depth fatwa on the subject: "We have arrived at the conclusion that martyrdom operations are permissible, and in fact the Mujahid who is killed in them is better than one who is killed fighting in the ranks, for there are gradations even among martyrs, corresponding to their role, action effort and risk undertaken. Then, we explained how martyrdom operations are the least costly to the Mujahideen and most detrimental to the enemy. We have heard, as you must have, that most scholars today permit such operations; at least 30 Fatawa have been issued to this effect. We explained how this issue is derived from the issue of plunging single-handedly into the enemy ranks; something which is praiseworthy by the agreement of jurists. We then further stated that we preferred the view that such an action is permissible even if martyrdom is the only goal, although it is certainly not the optimal practice."

====Converts to Islam====
{{Main|Converts to Islam}}

Although terrorism is not exclusive to the Islamic ideology, it should be noted that a disproportionate number of terrorists are Muslims who are motivated by the teachings of Islam. Peter Neumann, a Professor of Security Studies at King’s College in London, has noted that Western converts were "overrepresented among jihadists", and a 2011 study found that 55% of US born Muslims arrested for Islamic terrorist activities were converts to Islam. In the Philippines there is even an entire terrorist organization comprised solely of converts to Islam.

Those who were born into Islam may be ignorant of their religion and its actual teachings, therefore they are Muslims who are most likely to interpret Islam in a peaceful way. However, many converts to Islam are more zealous; learning as much about their new found faith as they can. When they do that, the only conclusion that they can draw is that Islam's deity endorses terrorism and rewards terrorists. If someone is involved in crime and terrorism and they had converted to a certain faith system, it is almost always Islam that the person converted to. The hate for non-Muslims found in Islam is quickly picked up by them. As a result, these converts often turn to the practice or support of terrorism and violence; often showing hatred for their own family, country, and former way of life.

====Peaceful Moderates====
{{Main|Are the Overwhelming Majority of Muslims Peaceful Moderates|l1=Are the Overwhelming Majority of Muslims Peaceful Moderates?}}

There was once a time when the media and apologists would defiantly proclaim, "Muslim extremists are only a tiny minority!!!", and Muslims and non-Muslims alike would make nonsensical statements such as "only 0.01 % of Muslims are extremists", etc. Today, due to many in-depth polls and studies on the subject, this claim has been proven false and Islam's apologists have been forced to adapt their rhetoric. Now they tend to claim "the overwhelming majority of Muslims are peace loving moderates". So, are the "overwhelming majority" of the world's 1.5 billion Muslims peace loving moderates? This is an important question. We are now constantly force-fed this claim that they are. But does reality agree with the propaganda?

Even though Dalia Mogahed and John Esposito have tried their best to obfuscate the results, a massive worldwide survey of Muslims conducted by the Gallup polling agency revealed that 36.6 percent of Muslims think the mass-slaughter of innocent non-Muslim (and some Muslim) civilians on 9/11 was either completely, partially or some way justified. This does not support the claim that the "overwhelming majority" of Muslims are peace loving moderates. Yes, "peace loving" Muslims, according to this particular survey, are a majority. But when almost 4 out of every 10 Muslim is a terrorist-supporting "radical", they are hardly "overwhelming".

==Persecution==

===Facts and Figures===

====Islamic Scripture====
{{Main|Non-Muslims (Primary Sources)}}

{{ quote |{{Bukhari|9|84|64}} | 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." }}

====Muslim Statistics====
{{Main|Muslim Statistics - Persecution|l1=Muslim Statistics (Persecution)|Muslim Statistics - Crime and Prejudice|l2=Muslim Statistics (Crime and Prejudice)}}

These pages consists of various statistics concerning Islam and persecution/prejudice. A small sample include:

#2011 Pew study finds Muslims are more "phobic" of non-Muslims than the non-Muslims are "Islamophobic" of Muslims.
#There are 7 countries in the world where the state can execute you for being atheist. Every single one is officially Islamic.
#9 of the top 10 persecutors of Christians are Islamic countries. Of the top 50 countries, only 12 have a source other than Islam.
#Turkey tops list of countries violating the European Convention on Human Rights (ECHR) for 3 consecutive years.

===Related Articles===

====Persecution of Ex-Muslims====
{{Main|Persecution of Ex-Muslims}}

Islam is the only major world religion that does not allow its followers the freedom to change faith. According to Shari'ah laws (extracted from the Qur'an and Sunnah), apostates of Islam must be sentenced to death. This has led to ex-Muslims often being persecuted, abused and killed. This treatment of apostates is not simply down to the issue of state-enforced religion as some may suggest. As you will find out on this page, the violence or threats of violence against apostates in the Muslim world usually derives not from government authorities but from family members and individuals from the Islamic communities themselves, who operate very often with impunity from the government. This point is further emphasised by the persecution and murder of ex-Muslims which has now become evident in many non-Muslim societies across the globe.

====Persecution of Non-Muslims====
{{Main|Persecution of Non-Muslims}}

According to Islamic laws, non-Muslims in Islamic lands should be subdued and be treated as dhimmis (second class citizens). They should be coerced and intimidated to convert to Islam, through special humiliating taxes like Jizyah imposed on them. Following Prophet Muhammad's example, this has been taking place throughout Islam's history. While Muslims demand for concessions in non-Muslim countries, non-Muslims are systematically persecuted, terrorized and ethnically cleansed from Islamic lands.
In 2008 alone, there were 2,204 separate documented incidents of Islamically motivated violence which led to death. In total there were 10,779 deaths and another 18,213 critically injured. That is more people killed each and every year in the name of Islam, than in all 350 years of the Spanish Inquisition combined. More than 29 people are killed in religiously motivated attacks every single day at the hands of Muslims. If you spend just one short hour reading through some of the news articles compiled on this page, there would have been another one to two deaths attributed to Islam and countless other incidents involving beatings, rapes, abductions, forced conversions, desecration of non-Muslim buildings, etc.

====Persecution of Homosexuals====
{{Main|Persecution of Homosexuals}}

Homosexuality is considered to be one of the worst sins in Islam and one of the greatest crimes punishable under Islamic law. The Prophet Muhammad not only condemned homosexuality but even the "appearance" of homosexuality (effeminate men and masculine women). With the rise of the Islamic population amongst historically non-Muslim societies, also comes the rise in persecution. For example, while Muslims comprise just 2% of the total British population, they commit 25% of all anti-Homosexual crimes. However, this ongoing and increasing persecution of homosexuals by Muslims around the world, rarely makes the mainstream news. The fear of offending Islamic sensibilities and enraging the Muslim populous has effectively silenced the free world in many areas. Thanks to the Internet, those of us who search can find many news items that would otherwise be lost.

====Anti-Muslim Hate Crimes====
{{Main|Fake Anti-Muslim Hate Crimes and Other Lies|l1=Fake Anti-Muslim Hate Crimes}}

In attempting to deceive people into believing that they are being persecuted around the world for their faith, many Muslims have been caught fabricating anti-Muslim hate crimes. This is particularly important to some of them, hoping to paint the persecutor as the persecuted and shifting focus away from the millions who face real persecution at the hands of Islam. Fabricated hate crimes are also useful in creating an atmosphere of fear among the general Muslim population, gaining the sympathy and political support of non-Muslims, and shaming vocal critics of Islam into silence.

According to FBI hate-crime statistics, hate crimes directed against Muslims "remain relatively rare" in the United states,<ref>Michael Doyle - [{{Reference archive|1=http://www.miamiherald.com/2010/08/27/2165894/hate-crimes-against-muslims-rare.html|2=2011-04-18}} FBI data: Hate crimes against Muslims rare] - The Miami Herald, August 27, 2010</ref> with gays, lesbians and caucasians more frequently a target than the followers of Islam. Jewish victims of hate crimes also outnumber Muslim victims by a ratio of almost 9 to 1, and anti-Muslim incidents only account for a tiny 1.3% of all hate crimes. Even anti-Christian (Catholic/Protestant) incidents outnumber those perpetrated against Muslims in America. Some of the cases listed in this article also put into doubt the truth behind all 105 reported incidents.

==Punishments==

===Facts and Figures===

====Islamic Scripture====
{{Main|Qur'an, Hadith and Scholars:Punishments}}

{{Quote|{{Quran-range|5|33|34}}|The punishment of those who wage war against Allah and His Messenger, 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 sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}}

====Muslim Statistics====
{{Main|Muslim Statistics - Shariah|l1=Muslim Statistics (Shari'ah)}}

This pages consists of various statistics concerning Islam and the practice of Shari'ah law. A small sample include:

#1 out of 3 British Muslims aged 16 to 24 believe that Muslim apostates should be executed.
#Majority of worlds Muslims favor changing laws in their countries to allow stoning/amputation for "crimes", and death for apostasy.
#Only 26% of Muslims in Turkey say they would adhere to laws passed by Parliament if it contradicted religious laws.
#Poll finds neither education nor age explains attitudes toward the role of Shari’ah in legislation.

===Related Articles===

====Amputation====
{{Main|Amputation}}

Amputation is the removal of part or all of a body part enclosed by skin. 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 a punishment for theft in Saudi Arabia and Northern Nigeria, which reintroduced Shari'ah law in 1999. 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. 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. 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.

====Stoning====
{{Main|Stoning}}

Stoning to death, according to traditional interpretations is primarily a punishment for 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." 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." 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 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. 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.

====Crucifixion====
{{Main|Crucifixion}}

Crucifixion 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." Despite the fact that Constantine the Great, the first Christian emperor, abolished crucifixion in the Roman Empire in ad 337, out of veneration for Jesus Christ, the most famous victim of crucifixion, Muhammad perpetuated this practice by declaring it a prescribed punishment in the Qur'an. Crucifixion as a method of torture and execution is reportedly still being used in Sudan and Iraq, both Islamic countries, and it is still a part of Iran's criminal code. Adding itself to the ranks of shari'ah-practicing leaderships, Hamas, the Islamic governing body of Gaza, reinstated the penalty of crucifixion in 2008.

==Miscellaneous==

===Violence in the Afterlife===
{{Main|Hell}}

Violence in Islam is not only limited to this life, but is also an integral part of the afterlife. The belief that disbelievers will be punished may be true for other faiths, but the amount of text that Islamic devotes to detailing this punishment and the explicit and triumphant nature of their descriptions is certainly not. There are nearly 500 verses (roughly one out of every twelve) in the Qur'an which speak of Jahannam (Hell). We are told it was specifically created and prepared with eternal fire by Allah, so that he could torture disbelievers. In fact, disbelievers are the fuel of Allah's fire, and he even says that he had the option of 'giving every soul its guidance' but would prefer to 'fill Hell with jinns and men'. Some of the tortures include; wearing garments of liquid pitch and fire, being bound in yokes and chains, spending eternity in a blazing fire with exchangeable skins so that they can be roasted over and over again, faces being covered in fire and lips being burned off, boiling water being poured over heads and used to scald skin and internal organs, being dragged by the face through boiling water and fire, beaten with maces of iron, and being fed painful, noxious, choking foods which will leave people hungry and boil their insides.

===Violence in Other Religions===
{{Main|Are Judaism and Christianity as Violent as Islam?}}

"There is far more violence in the Bible than in the Qur'an; the idea that Islam imposed itself by the sword is a Western fiction, fabricated during the time of the crusades when, in fact, it was Western Christians who were fighting brutal holy wars against Islam." This quote sums up the single most influential argument currently serving to deflect the accusation that Islam is inherently violent and intolerant: All monotheistic religions, proponents of such an argument say, and not just Islam, have their fair share of violent and intolerant scriptures, as well as bloody histories. Thus, whenever Islam's sacred scriptures are highlighted as demonstrating the religion's innate bellicosity, the immediate rejoinder is that other scriptures, specifically those of Judeo-Christianity, are as riddled with violent passages. But is that really the case? Does Hebrew violence in the ancient era, and Christian violence in the medieval era compare to, explain away or even legitimize the tenacity of Muslim violence in the modern era?

===Accidents and Natural Disasters===
{{Main|Accidents and Natural Disasters in the Muslim World}}

Many Muslims often gloat and celebrate when an accident or natural disaster befalls the non-Muslim world, believing that it is the actions of a vengeful Allah. For example, following the 2011 Tōhoku earthquake and tsunami, some Muslims claimed this tragedy befell the Japanese because "Denying the Lordship of Allah and refusing to submit to Him in worship is the biggest act of injustice," and following the 2005 Atlantic hurricane which struck the United States, the high-ranking Kuwaiti official, Muhammad Yousef Al-Mlaifi, referred to Hurricane Katrina as a "wondrous storm", a "Wind of Torment and Evil from Allah", and a "Soldier of Allah". This belief stems from the fact that the Qur'an often states earthquakes are specifically sent to punish non-Muslims for their disbelief. As Allah's people, Muslims believe they will always be protected by Allah against such calamities. However accidents and natural disasters happen very often in Muslim countries and Allah seems to turn a blind eye when disaster strikes, even when they occur during the Hajj in Mecca, where Islam's holiest site, the Ka'aba, is located. Irrespective of the fact that the Qur'an tells us it is an "asylum of security for men".
===Images and Videos===

{{col-float|width=25em}}
Images:

*[[Jihad (Images)]]
*[[Images:Homosexuality]]
*[[Images:Violence Against Women]]
*[[Images:Animal Sacrifices]]
*[[Images:Calls for Islamic Violence]]
*[[Images - Punishments|Images: Punishments]]
*[[Images:Tatbir]]
{{col-float-break|width=25em}}
Videos:

*[[Videos on Islam: Islamic Persecution]]
*[[Videos on Islam: Terrorism]]
*[[Videos on Islam:Homosexuality]]
*[[Videos on Islam: Violence Against Women]]
*[[Videos on Islam:Animal Sacrifices]]
{{col-float-end}}

==See Also==

{{Hub4|Free Speech|Free Speech}}

'''Other Core Articles'''

''Core articles contain an overview of other articles related to a specific issue, and serve as a starting point for anyone wishing to learn about Islam:''

* [[Islam and Apostasy]]
* [[Islam and Homosexuality]]
* [[Islam and Miracles]]
* [[Islam and Pedophilia]]
* [[Islam and Propaganda]]
* [[Islam and Science]]
* [[Islam and Scripture]]
* [[Islam and the People of the Book]]
* [[Islam and Women]]

==References==
{{reflist}}

[[Category:Core Article]]
__NOEDITSECTION__

Hijab

2015-05-06T16:53:41Z

Commentator:

This article discusses the hadith around the revalation regarding [[hijab]] and offers an original speculative conclusion as to the reason.

Headscarves and loose clothing, as found in most interpretations of hijab, are historically found in most cultures and are still common in many non-Muslim countries today, for example among Hindus and Sikhs. Such clothing was also common in Christian Europe (especially among peasants and in Eastern Orthodox countries) and Latin America until the twentieth century and is still worn by nuns of all Christian denominations. In the ancient world, this was notably the ordinary form of dress for Jewish women. However ancient art indicates headscarves and covering were found across Mediterranean and Asian cultures. Hijab is not, therefore, an innovation of Islam or in any way particular to Islam. (However the systematic veiling of the face (''niqab'') is historically rare outside Islam.)

[[File:Hijab-protest.jpg|right|200px|thumb|Most Muslim women defend the hijab.]]
==Introduction==

If you ask a Muslim why Muslim females wear the Hijab (veil) the reason given is usually one of two (or a mixture of both):

* They are obeying a command from [[Allah]] as given in the [[Qur'an]]; it is a matter of piety.
* They are protecting their modesty by dressing this way instead of showing their body off for everyone to see.

The crux of the issue is how this mandate made its way into the Qur'an in the first place? We can find this information in the ahadith by examining the [[Revelational Circumstances of the Quran|revelational circumstances]] of these verses.

== Qur'an Ayahs Regarding the Hijab ==

===Surah 24:31===

{{quote |{{Quran|24|31}}|'''Yusuf Ali:'''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.

'''Pickthal:''' And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, '''and to draw their veils over their bosoms''', and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

'''Shakir:''' And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, '''and let them wear their head-coverings over their bosoms''', and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.}}

===Surah 33:59===

{{ quote |{{Quran|33|59}}|'''Yusuf Ali:''' 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.

'''Pickthal:''' O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.

'''Shakir:''' O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.}}

The first verse above states that the purpose is to hide women's [[beauty]] from men. The second verse makes it clear that it is to prevent molestation/harassment whilst traveling. We also do not find any such requirement for Muslim men. What are the possible explanations for this?

* Women's beauty is so enticing that men are unable to control themselves if they see an uncovered female - This cannot be right because women do not have to cover themselves in front of those males to whom they are related.
* Women are not attracted to men - Even the casual observer knows this is untrue - the vast majority of women are not asexual.
* Women have more self control than men - This may very well be the case, but only with the caveat that 'men' refers to Muslim men.

The current perception in Islamic society is that an unveiled woman is asking to be sexually harassed or assaulted. Although not a guarantee, they believe that the wearing of a veil is added protection against the chance of assault. However as we look at the ahadith, we find that ''none'' of the above reasons are correct as we see when studying the revelational circumstances of these verses. The Hijab verses were sent down in response to a specific situation occurring at the time.

==Ahadith Regarding the Hijab==

===Umar bin Al-Khattab's Involvement===

{{ quote |{{Bukhari|1|4|148}}|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|8|74|257}}|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| {{Muslim|26|5397}}|'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|26|5398}}| This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.}}

In short, the sequence of events as laid out in the ahadith are as follows:

#Umar repeatedly asks [[Muhammad]] that Allah should reveal verses for the Qur'an pertaining to the veiling of women.
#No such [[Revelations|revelation]] is sent down.
#Umar follows [[Muhammad's Wives|Muhammad's wives]] one night when they go out to relieve themselves (go to the toilet) and calls out to Muhammad's wife Sauda.
#Sauda goes home in a state of embarrassment and relates to Muhammad what has happened.
#Allah then reveals the hijab verse as Umar had wanted all along.

Of course this brings up some obvious questions:

* If Muhammad is just a messenger, relating Allah's word, why did Umar ask Muhammad for the hijab revelation? Why did he not just pray to Allah and ask directly?
* No revelation was sent down until Umar spied on Muhammad's own wives. Why did Umar do this? How did he know (or at least suspect) it would be successful? Why does Allah care about toilet privacy so much that he revealed a verse pertaining to ''all'' Muslim women that will ever live?

A common apologetic for this is that Allah was waiting for Umar to do this so that the situational revelation could come down. However this is not mentioned anywhere, thus there is no evidence for it. Moreover, Umar confirms that he came up with the idea first and then Allah "agreed with him".

====Allah Agrees with Umar====

{{ quote | {{Bukhari|6|60|10}}|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|6|60|313}}| 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 | {{Muslim|31|5903}}| 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.}}

How can the Qur'an be the text that was in existence since before the world began, if Allah is taking suggestions for its content from Muhammad's contemporaries?
It appears however, that Umar was a serial toilet-place loiterer, because after the revelation of the verses he had so wanted, he was at it again.

====Umar Spies Again====

{{ quote |{{Bukhari|6|60|318}}|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 | {{Muslim|26|5395}}| 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."}}

Apparently, Umar was not satisfied once he had gotten the Hijab verses he eagerly bothered Muhammad about. He wanted women to be completely unrecognizable.

===Reasoning on the Hijab===

A common claim by [[apologists]] is that the Hijab protects women against unwanted sexual attention from men. Well known apologist [[Dr.]] [[Zakir Naik]] takes this line of reasoning in his [[Zakir_Naik:_His_Background,_Views_and_Debates#Hijab|defense of the hijab]] mandate. Before evaluating this claim we must examine a few more ahadith:

{{ quote |{{Muslim|26|5416}}|'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 |{{Abudawud|32|4095}}|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. }}

====Evaluating the "Protection" Claim====

Given the fact that the verses were first revealed after Umar verbally harassed Muhammad's wives while they were going to the toilet, and that Muhammad told women to wear the veil even in the presence of a eunuch, we must conclude that the veil is only intended to prevent men from evaluating the physical attributes of females. Since eunuchs have no sexual desire, the claim that it is to prevent sexual molestation and not just gossip/verbal harassment is scripturally invalid.

Another interesting thing to note is that all of the verses and ahadith examined so far are to do with ''Muslim men'' harassing ''Muslim females''. Thus Allah has revealed this verse to protect the believing women from the believing men.

In non-Islamic societies, women are generally free to walk around unveiled and not be harassed/assaulted every few blocks by men, but in an Islamic society (e.g. in [[Egypt]] where women and young girls are harassed 7 times every 200 meters<ref>[{{Reference archive|1=http://www.ghanamedianews.com/us/sports/item/1072-egypt’s-ncw-chief-says-women-harassed-7-times-every-200-meters.html|2=2012-12-31}} Egypt’s NCW chief says women harassed 7 times every 200 meters] - GhanaMed, September 6, 2012</ref><ref>Manar Ammar - [{{Reference archive|1=http://www.bikyamasr.com/77158/sexual-harassment-and-pedophilia-await-egyptian-girls-outside-schools/|2=2012-09-14}} Sexual harassment awaits Egyptian girls outside schools] - Bikya Masr, September 10, 2012</ref> or in [[Saudi Arabia]] where the observance of hijab is strictly enforced but the country still has one of the highest [[rape]] scales in the world<ref>{{cite web|url= http://womanstats.wordpress.com/2013/01/16/the-high-rape-scale-in-saudi-arabia/|title= The High Rape-Scale in Saudi Arabia|publisher= WomanStats Project (blog)|author= |date= January 16, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwomanstats.wordpress.com%2F2013%2F01%2F16%2Fthe-high-rape-scale-in-saudi-arabia%2F&date=2013-07-13|deadurl=no}}</ref>) this would not be the case. If not arrested under indecency laws, women would be constantly harassed and/or assaulted by Muslim men.

Furthermore, certain studies carried out in the Muslim world have proven that the widely-held belief that a veil is added protection against the chance of assault is actually false (i.e. the majority of victims wear the hijab).<ref>Magdi Abdelhadi - [{{Reference archive|1=http://news.bbc.co.uk/1/hi/world/middle_east/7514567.stm|2=2012-12-31}} Egypt's sexual harassment 'cancer'] - BBC News, July 18, 2008</ref> Thus we can conclude that the hypothetical situations like that presented by Naik and other apologist, in favor of the Hijab, are not only scripturally invalid, but also technically invalid, even in Islamic societies.

===Different Types of Veiling===

There are other ahadith that talk of the 'verses of al-hijab' but these are concerning a [[Sex Segregation in Islam|different type of hijab]] (veil) with, of course, a different set of revelational circumstances.

{{ quote |{{Bukhari|6|60|314}}|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|6|60|315}}| 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|6|60|316}}|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|6|60|317}}|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|7|62|95}}|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|8|74|255}}|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).''' }}

We see that in addition to the personal hijab, a 'house hijab' is also required to separate the women of the house from visitors; in the form of a separating, opaque screen. Again as we see above this was a situational revelation. Muhammad was annoyed that people stayed and chatted with his wives after having dinner at the house, so Allah revealed a verse requiring a separation to put a damper on communication, thereby meaning guests do not stay as long before and after dinner. The above verses are not pertinent to the type of hijab being covered in this article, but have been presented to further highlight the silly circumstances of many of these situational revelations; also to acknowledge that 'hijab' as mentioned in the Qur'an and ahadith do not always refer to the same thing.

== Conclusion ==

The reason that Muslim women wear the hijab today is not a spiritual one, nor is it a matter of piety. Covering the hair/face cannot be considered an act of modesty because Muslim men are not required to cover theirs. The sole reason they do it is because Umar bin Al-Khattab, a [[Sahabah|companion]] of Prophet Muhammad, wished that he would reveal verses from Allah requiring women to wear it. When Muhammad did not oblige, Umar did not consider praying to Allah for assistance. Umar knew he had to make it personal for Muhammad himself in order to bring the revelation down. He followed Muhammad's wives out when they went to go to the toilet and made his presence known. When Muhammad heard of this, the revelation that Umar had so wanted was sent down from Allah. Umar knew where these revelations were really coming from, which is why he went to Muhammad and harassed his wives instead of asking Allah.

Although the revelational circumstances for the hijab may seem comical, the consequences that we can see to this day, are not. The requirement for the hijab has had the effect of placing full responsibility for Muslim-male self control onto the females - freeing the men of responsibility for their actions if they see an unveiled woman. Lack of self control is not an inherent attribute to men, because men in non-Islamic societies generally do not have such self control issues; when it is rare to see a woman covered so in these societies. The hijab's purpose, as revealed and to this day, is designed to protect Muslim females from the now acceptable behavior of Muslim males; behavior which has been deemed socially acceptable precisely because of the requirement of Muslim females to wear the hijab.

{{Core Women}}

==See Also==

{{Hub4|Hijab|Hijab}}

{{Translation-links-english|[[La_Revelation_sur_le_Hijab|French]], [[La Revelación de la Hijab|Spanish]], [[Ortunmenin Vahyolunması|Turkish]]}}

==External Links==

*{{external link| url = http://www.nigeriaintel.com/2013/05/23/does-a-womans-clothing-seduce-rapists/| title = Does a woman’s clothing seduce rapists?| publisher = Nigeria Intel| author = Bayo Olupohunda| date = May 23, 2013| archiveurl = http://archive.is/ac97A| deadurl = no}}

==References==
{{reflist}}

[[Category:Islam and Women]]
[[Category:Islamic Law]]
[[Category:Sani]]

Hijab

2015-05-06T16:39:05Z

Commentator:

This article discusses the hadith around the revalation regarding [[hijab]], and offers an original speculative conclusion as to the reason.
[[File:Hijab-protest.jpg|right|200px|thumb|Most Muslim women who defend the hijab are unaware of the reason speculated on this page why it is a requirement in Islam.]]
==Introduction==

If you ask a Muslim why Muslim females wear the Hijab (veil) the reason given is usually one of two (or a mixture of both):

* They are obeying a command from [[Allah]] as given in the [[Qur'an]]; it is a matter of piety.
* They are protecting their modesty by dressing this way instead of showing their body off for everyone to see.

The crux of the issue is how this mandate made its way into the Qur'an in the first place? We can find this information in the ahadith by examining the [[Revelational Circumstances of the Quran|revelational circumstances]] of these verses.

== Qur'an Ayahs Regarding the Hijab ==

===Surah 24:31===

{{quote |{{Quran|24|31}}|'''Yusuf Ali:'''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.

'''Pickthal:''' And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, '''and to draw their veils over their bosoms''', and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

'''Shakir:''' And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, '''and let them wear their head-coverings over their bosoms''', and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.}}

===Surah 33:59===

{{ quote |{{Quran|33|59}}|'''Yusuf Ali:''' 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.

'''Pickthal:''' O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.

'''Shakir:''' O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.}}

The first verse above states that the purpose is to hide women's [[beauty]] from men. The second verse makes it clear that it is to prevent molestation/harassment whilst traveling. We also do not find any such requirement for Muslim men. What are the possible explanations for this?

* Women's beauty is so enticing that men are unable to control themselves if they see an uncovered female - This cannot be right because women do not have to cover themselves in front of those males to whom they are related.
* Women are not attracted to men - Even the casual observer knows this is untrue - the vast majority of women are not asexual.
* Women have more self control than men - This may very well be the case, but only with the caveat that 'men' refers to Muslim men.

The current perception in Islamic society is that an unveiled woman is asking to be sexually harassed or assaulted. Although not a guarantee, they believe that the wearing of a veil is added protection against the chance of assault. However as we look at the ahadith, we find that ''none'' of the above reasons are correct as we see when studying the revelational circumstances of these verses. The Hijab verses were sent down in response to a specific situation occurring at the time.

==Ahadith Regarding the Hijab==

===Umar bin Al-Khattab's Involvement===

{{ quote |{{Bukhari|1|4|148}}|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|8|74|257}}|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| {{Muslim|26|5397}}|'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|26|5398}}| This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.}}

In short, the sequence of events as laid out in the ahadith are as follows:

#Umar repeatedly asks [[Muhammad]] that Allah should reveal verses for the Qur'an pertaining to the veiling of women.
#No such [[Revelations|revelation]] is sent down.
#Umar follows [[Muhammad's Wives|Muhammad's wives]] one night when they go out to relieve themselves (go to the toilet) and calls out to Muhammad's wife Sauda.
#Sauda goes home in a state of embarrassment and relates to Muhammad what has happened.
#Allah then reveals the hijab verse as Umar had wanted all along.

Of course this brings up some obvious questions:

* If Muhammad is just a messenger, relating Allah's word, why did Umar ask Muhammad for the hijab revelation? Why did he not just pray to Allah and ask directly?
* No revelation was sent down until Umar spied on Muhammad's own wives. Why did Umar do this? How did he know (or at least suspect) it would be successful? Why does Allah care about toilet privacy so much that he revealed a verse pertaining to ''all'' Muslim women that will ever live?

A common apologetic for this is that Allah was waiting for Umar to do this so that the situational revelation could come down. However this is not mentioned anywhere, thus there is no evidence for it. Moreover, Umar confirms that he came up with the idea first and then Allah "agreed with him".

====Allah Agrees with Umar====

{{ quote | {{Bukhari|6|60|10}}|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|6|60|313}}| 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 | {{Muslim|31|5903}}| 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.}}

How can the Qur'an be the text that was in existence since before the world began, if Allah is taking suggestions for its content from Muhammad's contemporaries?
It appears however, that Umar was a serial toilet-place loiterer, because after the revelation of the verses he had so wanted, he was at it again.

====Umar Spies Again====

{{ quote |{{Bukhari|6|60|318}}|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 | {{Muslim|26|5395}}| 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."}}

Apparently, Umar was not satisfied once he had gotten the Hijab verses he eagerly bothered Muhammad about. He wanted women to be completely unrecognizable.

===Reasoning on the Hijab===

A common claim by [[apologists]] is that the Hijab protects women against unwanted sexual attention from men. Well known apologist [[Dr.]] [[Zakir Naik]] takes this line of reasoning in his [[Zakir_Naik:_His_Background,_Views_and_Debates#Hijab|defense of the hijab]] mandate. Before evaluating this claim we must examine a few more ahadith:

{{ quote |{{Muslim|26|5416}}|'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 |{{Abudawud|32|4095}}|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. }}

====Evaluating the "Protection" Claim====

Given the fact that the verses were first revealed after Umar verbally harassed Muhammad's wives while they were going to the toilet, and that Muhammad told women to wear the veil even in the presence of a eunuch, we must conclude that the veil is only intended to prevent men from evaluating the physical attributes of females. Since eunuchs have no sexual desire, the claim that it is to prevent sexual molestation and not just gossip/verbal harassment is scripturally invalid.

Another interesting thing to note is that all of the verses and ahadith examined so far are to do with ''Muslim men'' harassing ''Muslim females''. Thus Allah has revealed this verse to protect the believing women from the believing men.

In non-Islamic societies, women are generally free to walk around unveiled and not be harassed/assaulted every few blocks by men, but in an Islamic society (e.g. in [[Egypt]] where women and young girls are harassed 7 times every 200 meters<ref>[{{Reference archive|1=http://www.ghanamedianews.com/us/sports/item/1072-egypt’s-ncw-chief-says-women-harassed-7-times-every-200-meters.html|2=2012-12-31}} Egypt’s NCW chief says women harassed 7 times every 200 meters] - GhanaMed, September 6, 2012</ref><ref>Manar Ammar - [{{Reference archive|1=http://www.bikyamasr.com/77158/sexual-harassment-and-pedophilia-await-egyptian-girls-outside-schools/|2=2012-09-14}} Sexual harassment awaits Egyptian girls outside schools] - Bikya Masr, September 10, 2012</ref> or in [[Saudi Arabia]] where the observance of hijab is strictly enforced but the country still has one of the highest [[rape]] scales in the world<ref>{{cite web|url= http://womanstats.wordpress.com/2013/01/16/the-high-rape-scale-in-saudi-arabia/|title= The High Rape-Scale in Saudi Arabia|publisher= WomanStats Project (blog)|author= |date= January 16, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwomanstats.wordpress.com%2F2013%2F01%2F16%2Fthe-high-rape-scale-in-saudi-arabia%2F&date=2013-07-13|deadurl=no}}</ref>) this would not be the case. If not arrested under indecency laws, women would be constantly harassed and/or assaulted by Muslim men.

Furthermore, certain studies carried out in the Muslim world have proven that the widely-held belief that a veil is added protection against the chance of assault is actually false (i.e. the majority of victims wear the hijab).<ref>Magdi Abdelhadi - [{{Reference archive|1=http://news.bbc.co.uk/1/hi/world/middle_east/7514567.stm|2=2012-12-31}} Egypt's sexual harassment 'cancer'] - BBC News, July 18, 2008</ref> Thus we can conclude that the hypothetical situations like that presented by Naik and other apologist, in favor of the Hijab, are not only scripturally invalid, but also technically invalid, even in Islamic societies.

===Different Types of Veiling===

There are other ahadith that talk of the 'verses of al-hijab' but these are concerning a [[Sex Segregation in Islam|different type of hijab]] (veil) with, of course, a different set of revelational circumstances.

{{ quote |{{Bukhari|6|60|314}}|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|6|60|315}}| 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|6|60|316}}|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|6|60|317}}|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|7|62|95}}|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|8|74|255}}|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).''' }}

We see that in addition to the personal hijab, a 'house hijab' is also required to separate the women of the house from visitors; in the form of a separating, opaque screen. Again as we see above this was a situational revelation. Muhammad was annoyed that people stayed and chatted with his wives after having dinner at the house, so Allah revealed a verse requiring a separation to put a damper on communication, thereby meaning guests do not stay as long before and after dinner. The above verses are not pertinent to the type of hijab being covered in this article, but have been presented to further highlight the silly circumstances of many of these situational revelations; also to acknowledge that 'hijab' as mentioned in the Qur'an and ahadith do not always refer to the same thing.

== Conclusion ==

The reason that Muslim women wear the hijab today is not a spiritual one, nor is it a matter of piety. Covering the hair/face cannot be considered an act of modesty because Muslim men are not required to cover theirs. The sole reason they do it is because Umar bin Al-Khattab, a [[Sahabah|companion]] of Prophet Muhammad, wished that he would reveal verses from Allah requiring women to wear it. When Muhammad did not oblige, Umar did not consider praying to Allah for assistance. Umar knew he had to make it personal for Muhammad himself in order to bring the revelation down. He followed Muhammad's wives out when they went to go to the toilet and made his presence known. When Muhammad heard of this, the revelation that Umar had so wanted was sent down from Allah. Umar knew where these revelations were really coming from, which is why he went to Muhammad and harassed his wives instead of asking Allah.

Although the revelational circumstances for the hijab may seem comical, the consequences that we can see to this day, are not. The requirement for the hijab has had the effect of placing full responsibility for Muslim-male self control onto the females - freeing the men of responsibility for their actions if they see an unveiled woman. Lack of self control is not an inherent attribute to men, because men in non-Islamic societies generally do not have such self control issues; when it is rare to see a woman covered so in these societies. The hijab's purpose, as revealed and to this day, is designed to protect Muslim females from the now acceptable behavior of Muslim males; behavior which has been deemed socially acceptable precisely because of the requirement of Muslim females to wear the hijab.

{{Core Women}}

==See Also==

{{Hub4|Hijab|Hijab}}

{{Translation-links-english|[[La_Revelation_sur_le_Hijab|French]], [[La Revelación de la Hijab|Spanish]], [[Ortunmenin Vahyolunması|Turkish]]}}

==External Links==

*{{external link| url = http://www.nigeriaintel.com/2013/05/23/does-a-womans-clothing-seduce-rapists/| title = Does a woman’s clothing seduce rapists?| publisher = Nigeria Intel| author = Bayo Olupohunda| date = May 23, 2013| archiveurl = http://archive.is/ac97A| deadurl = no}}

==References==
{{reflist}}

[[Category:Islam and Women]]
[[Category:Islamic Law]]
[[Category:Sani]]

Islam and Women

2015-05-06T16:29:22Z

Commentator: speculation presented as fact without supporting sources

<metadesc>Summaries of articles discussing: Wives of Muhammad, Forced Marriage, Rape, Hijab, 72 Virgins, Wife Beating, Sex Segregation, Honor Related Violence, Adult Suckling</metadesc>

One of the most hotly debated issues in regards to [[Islam]] is its views and [[Islamic Law|laws]] concerning women. This page contains easy-to-read summaries of articles discussing Islam in relation to women.
{{Core}}
==Primary Articles==

===General Look at Women in Islam===
{{Main|Women in Islam - From Islam's Sources}}

To hear groups like the Council of American-Islamic Relations or the Islamic Society of North America, one might be given the impression that Islam holds women in high regard. Indeed, Souad Saleh, a female professor at Al-Ahzar University in Cairo and a vocal proponent of women's rights in Egypt, recently stated, "Islam is pure and simple, and it holds women in high esteem."<ref> Gamal Nkrumah - [http://weekly.ahram.org.eg/2005/766/profile.htm "Soaud Saleh: Time to tear down the divides"] interview in Al-Ahram Weekly, online publication</ref> If women are treated equally in Islam, is there justification for it in the sacred writings of Islam, or is this 'equal treatment' in conflict with sacred directives? What does the Qur'an say about women? What does Muhammad say about women as recorded in the hadith, and what kind of example did he set in the way he treated the women in his life? Do the reports we hear of women being oppressed accord with sacred scripture, or are they rather anomalies having no foundation in Islam? What have women from an Islamic background actually experienced – what are their stories? These are some of the issues this article addresses.

===Islamic Writing and Women===
{{Main|Women (Primary Sources)}}

Islamic scriptures and scholars have much to say in regards to Women and their role in Islam.

{{Quote|{{Bukhari|7|62|33}}|Narrated Usama bin Zaid: '''The Prophet said, "After me I have not left any affliction more harmful to men than women."'''}}

{{Quote|{{Bukhari|1|9|493}}|Narrated 'Aisha: '''The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman.''' I said, "You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet."}}

===Women are Deficient in Intelligence===
{{Main|Women are Deficient in Intelligence}}

Muhammad's dislike for women caused him to declare that the ''majority of the inhabitants of Hell are women''.<ref>{{Bukhari|1|6|301}}</ref> When asked why he said it was because they are deficient in intelligence and religion and because they are ungrateful to their husbands. Although Muslim apologists and female Muslims use a lot of creative arguments to explain away Muhammad's declarations about women, they don't stand up to scrutiny. This article will present evidence showing Muhammad's belief that ''all'' women are less intelligent than their male counterparts, as well as examine and refute the common Muslim claims about the ahadith in question.

{{ quote | {{Bukhari|1|6|301}}|

Narrated Abu Said Al-Khudri:

Once Allah's Apostle went out to the Musalla (to offer the prayer) o 'Id-al-Adha or Al-Fitr prayer. 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 ?" He replied, "You curse frequently and are ungrateful to your husbands. '''I have not seen anyone more deficient in intelligence and religion than you.''' A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, '''"Is not the evidence of two women equal to the witness of one man?"''' They replied in the affirmative. '''He said, "This is the deficiency in her intelligence.''' 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." }}

===The Reason Why Women Have to Wear the Hijab===
{{Main|Revelation of the Hijab|Qur'an, Hadith and Scholars:Hijab}}

If you ask a Muslim why Muslim females wears the Hijab (veil) the reason given is usually one of two (or a mixture of both):

* They are showing obeying a command from Allah as given in the Quran; it is a matter of piety.
* They are protecting their modesty by dressing this way instead of showing their body off for everyone to see.

===The Purpose of the Nikah Contract (Islamic "Marriage")===
{{Main|The Meaning of Nikah}}

The correct Arabic word for "marriage", used primarily by non-Muslim Arabs, is "zawaj". In Islam, the nearest equivalent to a marriage is the nikah, a contract between a male and a female Muslim. Nikah literally means "sexual intercourse", hence an Islamic marriage is a "contract of coitus".

{{Quote|Ruxton (1916: 106). Quoted by Ziba Mir-Hosseini in volume five of Voices of Islam, pp. 85-113|When a woman marries, she sells a part of her person. In the market one buys merchandise, '''in marriage the husband buys the genital ''arvum mulieris'''''. As in any other bargain and sale, only useful and ritually clean objects may be given in dower.}}

{{Quote|Ronak Husni, Daniel L. Newman, Muslim women in law and society: annotated translation of al-Tahir al Haddad al-Ṭāhir Ḥaddād, p. 182|The Arabic word for marriage is zawaj or '''nikah, the latter being derived from the verb nakaha (‘to have sexual intercourse’): cf. Qur. II: 230'''. Nikah is also used to denote the marriage contract (cf. ‘aqd, ‘aqd qiran).}}

{{Quote|The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani (310/922 - 386/996) A Treatise on Maliki Fiqh (Inc. commentary from ath-Thamr ad-Dani by al-Azhari) Ch. 32|[These are eight things. The first, marriage, is the root and rest are consequences. Each has a linguistic meaning and usage which we will mention in its proper place. Marriage '''(nikah) linguistically means intercourse''' and is used as a metaphor for the contract. In technical usage, it is actual for the contract and metaphorical for intercourse. It is used in custom to mean to mean intercourse as the Almighty says, "Until she marries a husband other than him," '''(2:230) and so it is known from this that nakaha is used for intercourse between any man and woman. Marriage in the sense of intercourse''' is only permitted in the Shari'a by one of two matters: the contract of marriage or ownership by the words of the Almighty, "those who guard their private parts – except from their wives or those they own as slaves, in which case they are not blameworthy." (23:5-6)}}

===The Purpose of the Mahr (Dowry)===
{{Main|Purpose of the Mahr|Qur'an, Hadith and Scholars:Mahr}}

The apologetic claim made for provision of a mahr is that it is a token of goodwill given by the husband to the wife as a demonstration that he will be able to support her financially throughout the nikah (Islamic marriage). However the Qur'an and ahadith make it clear that this is not its true purpose.

{{ quote | {{Muslim|9|3557}} |
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. }}

The purpose of the mahr as explained by the Islamic texts is clear - it is a payment from a man to a women; payment in full for the future sexual relations (nikah) he will have with her. This is illustrated by the requirement for a mahr in temporary "marriages", the statements of Muhammad, and the fact that a mahr cannot be taken back (except under extenuating circumstances) because the man has availed himself of the service for which it was payment. The apologetic claim that it is simply a demonstrative token of his ability to financially support his wife does not hold up to scrutiny once all of the evidence is examined. Even the Qur'an alone makes it clear this is incorrect.

===Rape of Women in Islam===
{{Main|Rape in Islam|Qur'an, Hadith and Scholars:Rape}}

There is no equivalent term for ‘rape’ in the Qur'an. Likewise, there is not a single verse in the Qur'an which even remotely discourages forced sex. In contrast, there are several verses in this book which give the green light to rape and other sexual crimes against women.

Qur'an chapter 4 verse 24 discusses lawful and forbidden women for pious Muslims.

{{Quote|{{Quran|4|24}}|Also (forbidden are) women already married, except those whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek them from your property, desiring chastity, not fornication. So with those among them whom you have enjoyed, give them their required due, but if you agree mutually after the requirement (has been determined), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise.}}

What we see in the beginning of this verse as “forbidden” refers to sexual intercourse. The Qur'an dictates, women already married are forbidden for Muslims except those whom their right hands possess (sex slaves). It is obvious from this verse, a Muslim can have sexual relations with his slave-woman. This, along with other verses, apologetic objections, and marital rape ({{Quran|2|223}}) is discussed in detail.

====Coitus Interruptus====
{{Main|Qur'an, Hadith and Scholars:Al-'Azl}}

'''Al-'Azl''', (العزل) also known as ''coitus interruptus'', is the practice of having sexual intercourse with a woman but withdrawing the penis before ejaculation. Apparently this was a pretty important topic for Muhammad and his companions as evidenced by the abundance of Hadith material on the subject.

According to Muhammad, when having sex with (i.e. raping) a captive, it's better if you do not pull out the penis at the end.

{{Quote|1={{Bukhari|3|34|432}}|2=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 interruptus'''?" 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."}}

===Domestic Violence Against Women in Islam===
{{Main|Wife Beating in Islam|Qur'an, Hadith and Scholars:Wife Beating}}

Wife-beating in the Muslim world comes from the teachings of Islamic religious texts such as the Quran and the Hadiths. It has been an accepted part of Islam since its inception. Muhammad himself declared "A man will not be asked as to why he beat his wife."<ref>"''The Prophet (peace be upon him) said: A man will not be asked as to why he beat his wife.''" - {{Abu Dawud|11|2142}}</ref> and according to Aisha, "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|7|72|715}}</ref> Because of this, domestic violence has been used as a tool to maintain control and dominance over Muslim women, this has created an intensely patriarchal society where men rule women and women must submit to men. In this article we will explore how wife-beating is promoted in the Qur'an and Hadiths along with commentary from Muslim scholars, statistics on wife beating in the Muslim world and common apologetic arguments made by Muslims and responses to them.

====In-Depth Analysis of an Apologetic Claim====
{{Main|Beat your Wives or Separate from Them - Quran 4-34|l1=Beat your Wives or "Separate from Them"?}}

This article was written by non-Muslim Arabs in response to the mysterious translation of the verb ''darb'' (meaning "hit" "beat" or "strike") that has been presented on a few sites which claim to have "modern" translations of the Qur'an. These Islamic sites are directed at non-Arabic speakers, as anyone who has an adequate command of the Arabic language will find the claim being presented to be ridiculous.

They claim that the following verse ('''4:34''') does not mean "to beat them," but rather to "separate from them" or to "strike them out."

{{Quote|{{Quran|4|34}}|''"Men are overseers over women, by reason of that wherewith Allah hath made one of them excel over another, and by reason of that which they expend of their substance. Wherefore righteous women are obedient, and are watchers in husbands absence by the aid and protection of Allah. 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 name="darayabadi4-34">[http://www.quran4theworld.com/translations/Majid/4_31-60.htm Quran 4 the World - Quran 4:34 (Daryabadi)]</ref> }}

''Beat them'' and ''leave/separate/abandon them'' are different phrases in Arabic. The arabic word ''idribohunna'' derived from the root word ''Darab'' does not have any other meaning than ''Beat'' when it comes to mean ''"Yadreb Ahadan"'' = Hit someone. ''Idriboohunna'' (أضربوهن) means beat them (for female plural). ''Adriboo Anhunna'' (اضربوا عنهن) is the one that means abandon or leave them. According to the Arabic lexicon.<ref>"[http://lexicons.sakhr.com/html/7071942.html arabic-lexicon]" (page in Arabic language)</ref>:

{| class="wikitable"
|-
! Arabic
! Transliteration
! Meaning
|-
| ضرب
| ''Zarb''
| Beat
|-
| أضربوهن (used in 4:34)
| ''Idriboohunna''
| Beat them
|-
| اضربوا عنهن
| ''Adriboo Anhunna''
| abandon them, leave them
|}

Quran 4:34 says Idriboohunna أضربوهن, not Adribu Anhunna اضربوا عنهن. These two phrases have different meanings. All the verses that contain darb against a human are understood to mean "beat" or "strike" that human, by their context, and this is agreed upon by these obscure Islamic pseudo-scholars. Why then do they consider verse 4:34 to be a special case and translate "darb" to mean "separate from them"?

===Honor Violence and Islam===
{{Main|Honor Killing Index|l1=Honor Killing Index|Muslim Statistics - Honor Violence|l2=Muslim Statistics (Honor Violence)}}

Honor Related Violence is physical violence that is inflicted on an individual by perpetrators who believe the victim has brought dishonor upon the family, clan, or community by engaging in any conduct that is perceived as immoral or unacceptable by religious or social/cultural standards. This violence almost always happens in Muslim families.

Muslim women are killed for many "honor" related reasons, including being raped, associating with non-related males, getting pregnant outside of marriage, and for the belief they might have done something else immoral. In the eyes of their family this is a capital crime which demands death in order to restore the family's honor. The entire family may all collaborate on this, and in some cases the whole community may participate and even celebrate the occasion.

===Polygamy in Islam===
:''Main Article: [[Polygamy in Islam]] See also: [[Responses_to_Zakir_Naik#Polygyny_in_Islam|Rebuttal of Zakir Naik's defense of Polygyny in Islam]]

Muhammad was a polygamist, and Islam allows a man to marry up to four wives at any one time:

{{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.}}

It is also interesting to note that a Muslim male does not require the permission of his first wife before marrying a second. These articles analyze the various arguments used by Muslims to defend this practice and the actions of Muhammad.

====Justice for Women in Islam====
:''Main Articles: [[Dealing Justly with Wives and Orphans (Qur'an 4:3)|Dealing Justly with Wives and Orphans]] and [[Unjust Treatment of Wives (Qur'an 4:129)|Unjust treatment of wives]]''

A common Muslim explanation for 4:3 is to give a partial quote of the verse and explain that a Muslim man '''may''' marry up to four women. However, if he cannot deal justly with each of the wives then he is forbidden to marry that many; and can marry only one wife, to prevent treating women unfairly. Muslims explain that the use of the word "Justice" or "Justly" (depending on which translation is being used) refers to the man's ability to treat each of his wives exactly the same in every regard: not just materially (ie. food, clothing, shelter, time, money, etc..) but also that he must be able to love them all exactly the same. He must be able to feel the same amount of affection and love for each of his wives. If he cannot do this, then, according to the Qur'an he cannot marry more than one wife. In reality, Qur'an 4:3 has nothing to do with treating your wives equally, its about the orphan's and their Mahr. Injustice in this verse is talking about financial equality regarding bride price (for orphans) and financial viability of having that many wives, not equality between them.

===Adultery is Permitted in Islam===
:''Main Articles: [[Zina]], [[Adultery is Permitted in Islam]] and [[Qur'an, Hadith and Scholars:Stoning|The Punishment for Zina]]''

Zina (Arabic: الزنا‎ ) is the Arabic word for "unlawful sexual relations." It is used to refer to both adultery and fornication.

The Islamic definition of adultery differs from the modern/secular definition as well as the Biblical definition. The meaning also differs in relation to gender. Adultery is a serious offense in Islam warranting death to offenders. However, according to the most widely accepted definitions of the term, Islam in fact allows adultery. Both the Bible and modern, secular definitions of adultery condemn actions that are condoned in the Qur'an, Hadith, and Tafsir. Not only may a Muslim man have sex with a married woman, but he may also sell her as a slave to another man.

==Miscellaneous==

===Sex Segregation in Islam===
{{Main|Sex Segregation in Islam}}

Islam prohibits free-mixing between men and women. It is argued that direct references for this prohibition can not be found in either the Qur'an or the Sunnah of the Prophet; but this can not mean that such conduct is permissible in Islam. As a complete way of life, Islam has not failed to address the matter. Various scholars of Islam have formulated their opinions on this matter and acknowledged the practice of free-mixing as a crime punishable under Shari'ah laws. All of the Jurists have sourced their views from the Qur’an and the Sunnah of the prophet, using these as the basis of their argument. Under Islamic law, it is not permissible for women to freely mix or socialize with non-Mahram men (''Mahram'' i.e. those whom marriage is prohibited in Islam, include fathers, uncles, brothers and close blood relatives) under any circumstances. Islamic scholars are unanimous on this matter.

===72 Virgins in Paradise===
:''Main Articles: [[72 Virgins]] and [[Authenticity of 72 Virgins Hadith]]''

These articles discusses what the Qur'an, hadith and Islamic scholars say about the 72 Virgins, and dispel popular misconceptions surrounding them. The Qur'anic Paradise is sensual in nature, promising Muslim men voluptuous virgins but does not specify their exact number. This cannot possibly be a mistranslation because raisins do not have large eyes or cannot be wed to men. The hadith literature compliment the Qur'anic text by specifying the exact number of virgins as 72 and providing us with detailed descriptions of their characteristics. These narrations are not weak but vary in strength from good to authentic. We are also given details on the physical attributes given to men to sustain 72 virgins, namely, ever-erect penises that never soften and the sexual strength to satisfy 100. Although it does say they will receive a "great reward" and there are also hasan (good) hadith which refer to 72 virgins as one of the "seven blessings from Allah" to the martyr, the Qur'an does not specify these virgins are a reward for jihadists/martyrs, but rather for any Muslim male who gains admittance to Paradise.

===Forced Marriage===
:''Main Articles: [[Forced Marriage]] and [[Contemporary Pedophilic Islamic Marriages]]''

Forced marriages are sanctioned in Islam despite what the Muslim apologists claim to the contrary. Shari'a fails to protect the most vulnerable--children. A father's consent is all that is required to marry a young girl to an adult man, and the burden is upon her (once she reaches puberty) to seek an annulment or a divorce. In the meantime, the girl is vulnerable to spousal abuse and childhood pregnancy which greatly jeopardizes her health and future. Child marriages occur all over the world, especially in Muslim countries that practice Shari'a.

===Adult Suckling===
{{Main|Adult Suckling}}

In Islamic societies gender segregation is a common practice to avoid any form of adultery. Thus men and women are not advised to stay in the same room if they are alone, and any adult woman is required to wear a veil in public. Only if men and women are closely related (Mahram) or married is there no need for gender segregation and hijab. However, it is obvious that the strict application of Islamic law may cause some trouble and difficulties to daily life, particularly concerning business. However, there is a way around this.

{{Quote|{{Muslim|8|3425}}|'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'''.}}

Dr. Atiyya, the head of the Hadith Department in Al-Azhar University, repeatedly declared that the sources he quoted belonged to the Islamic holy texts with the highest possible authority. According to him, no fewer than 90,000 contemporary scholars confirmed that the hadith referred to is authentic.

==Muhammad and Women==

===Wives and Concubines of Muhammad===
:''Main Articles: [[List of Muhammads Wives and Concubines|List of Muhammad's Wives and Concubines]] and [[Qur'an, Hadith and Scholars:Muhammads Wives and Concubines|Qur'an, Hadith and Scholars:Muhammad's Wives and Concubines]]''

According to multiple sources, Muhammad had many wives and concubines, and was known as a "womanizer".<ref>"....''Layla’s people said, "’What a bad thing you have done! You are a self-respecting woman, but the Prophet is a womanizer. Seek an annulment from him.’ She went back to the Prophet and asked him to revoke the marriage and he complied with [her request]''...." - al Tabari vol.9 p.139</ref> Muhammad consummated his marriages with thirteen women and divorced another six. He also used to visit all his wives in one night:

{{Quote|{{Bukhari|1|5|268|}}|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).}}

====Aisha====
{{Main|Aisha}}

''Aisha'', sometimes spelt as 'Ayesha', was the nine year old child-bride of Muhammad. She was engaged to him at the age of six. She was also the daughter of Abu Bakr, a close friend of Muhammad. Historically, she is known as Muhammad's "favorite wife."

{{Quote|{{Muslim|8|3310}}|'A'isha (Allah be pleased with her) reported: Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.}}
The age of Muhammad's child-bride Aisha, has only in recent times become an actively contested issue, with many Muslims (through embarrassment) falsely claiming that she was in fact older than nine when married or when the marriage was consummated. It has also been recorded in authentic Islamic sources that Muhammad struck Aisha<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|4|2127}}</ref> and also allowed Abu Bakr to do the same.<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|1|7|330}}</ref> Contrary to what Muslims often claim, Aisha was not 'offered' to Muhammad by her father. 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|7|62|18}}</ref> However, Muhammad justified his perversion 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|9|87|140}}</ref> which also happens to destroys the apologists appeal to cultural relativism.

====Khadijah====
{{Main|Khadijah bint Khuwaylid}}

''Khadijah bint Khuwailid/Khuwaylid'' (555 – 619 AD) was the first wife of Muhammad and also a distant cousin. Belonging to the Bani Asad tribe, Khadijah was the daughter of Khuwaylid bin Asad bin. ‘Abd al-‘Uzza bin Qusayy, the Grand son Qusayy. She was a wealthy woman aged forty who ran her own business, and her love affair with Muhammad was a controversial one which almost ended in bloodshed.

Muslims often try to use her high social standing as "proof" that women are equal in Islam.<ref>For example, take a look at [http://www.wikiislam.net/w/index.php?title=Women_are_Deficient_in_Intelligence&diff=prev&oldid=67738 this] bit of vandalism.</ref> What they neglect to explain is that she was a "great independent businesswoman" ''before'' Islam, during the so-called "Period of Ignorance" (Jahiliyah), and you cannot find any examples of successful women ''after'' Islam, during Muhammad's lifetime. In fact, Muhammad prohibited women from taking leadership positions<ref>"''Narrated Abu Bakra: During the battle of Al-Jamal, Allah benefited me with a Word (I heard from the Prophet). 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|9|88|219}}</ref> and this is why in some Islamic countries women "cannot run for president or become judges."<ref name="Islamic laws on women">[http://www.reuters.com/article/worldNews/idUSDAH44354320070704 Don't "play" with Islamic law, Iranian women told] - Reuters, July 4, 2007</ref><ref>Stacey Moore - [{{Reference archive|1=http://www.newsday.co.tt/news/0,151838.html|2=2011-12-09}} Man is the Leader] - NewsDay, December 7, 2011</ref>

====Safiyah====
{{Main|Safiyah}}

''Safiyah bint Huyayy'' (610 - 670 AD) was the bride of Kinana and the chief mistress of the Jewish tribes of Quraiza and An-Nadir. When the Muslims invaded and conquered Khaibar, the fighting men were killed and Safiya was taken captive (along with the rest of the women and children) and allotted as booty to Dihya Al-Kalbi, a Muslim.<ref>{{Bukhari|2|14|68}}</ref> Kinana was tortured and executed by the Muslims in order to discover the hiding places of treasure,<ref>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'']. (p. 515). Oxford University Press - Tabari vol. 8, p.123 - Muir, Sir William. (1878). [http://books.google.com/books?id=5QMMAAAAIAAJ&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false ''The Life of Mahomet, New Edition'']. (pp. 390-391) London:Smith, Elder and Co.</ref> and one source relates that he and Safiya had been married only one day.<ref>Muir, Sir William. (1878). [http://books.google.com/books?id=5QMMAAAAIAAJ&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false ''The Life of Mahomet, New Edition'']. (pp. 392) London:Smith, Elder and Co.</ref> She was so beautiful, that the Muslims began praising her in the presence of [[Muhammad]]<ref>{{Muslim|8|3329}}</ref>, and so the prophet commanded that Dihya be brought before him along with Safiya. Upon seeing her, Muhammad said, "Take any slave girl other than her from the captives"<ref>{{Bukhari|1|8|367}}</ref> and he selected her for himself.

From the information provided in the Hadith, we can reasonably conclude that Safiya did not have a choice in this marriage. She was held captive up until the marriage, and when Muhammad decided that she would be a wife rather than a slave-girl, that is when he made known that her manumission was her mahr.

====Mariyah====
{{Main|Mariyah the Sex Slave of the Holy Prophet}}

''Mariyah the Copt'' was one of the prophet’s wives’ maids. Muhammad slept with her without any ceremony, which caused uproar among his wives and finally was settled by "divine intervention."

{{Quote||Waqidi has informed us that Abu Bakr has narrated that the messenger of Allah (PBUH) had sexual intercourse with Mariyyah in the house of Hafsah. When the messenger came out of the house, Hafsa was sitting at the gate (behind the locked door). She told the prophet, O Messenger of Allah, do you do this in my house and during my turn? The messenger said, control yourself and let me go because I make her haram to me. Hafsa said, I do not accept, unless you swear for me. That Hazrat (his holiness) said, by Allah I will not contact her again. Qasim ibn Muhammad has said that this promise of the Prophet that had forbidden Mariyyah to himself is invalid – it does not become a violation (hormat).<ref>Tabaqat v. 8 p. 223 Publisher Entesharat-e Farhang va Andisheh Tehran 1382 solar h ( 2003) Translator Dr. Mohammad Mahdavi Damghani</ref>}}

===Muhammad and the Violation of the Qur'an===
:''Main Article: [[Muhammad and the Violation of the Qur'an]] See also: [[The Marriages of Muhammad - A Violation of the Quran|The Marriages of Muhammad: A Violation of the Qur'an]]''

When we diligently study the biography of Muhammad and the ahadith we find quite a few examples where Muhammad had openly transgressed the provisions of the Qur'an. Sex was an important aspect of Muhammad’s life. His unbridled indulgence in sex had, on many occasions, forced him to violate Allah’s rule overtly. To suppress his breach of the Qur’anic laws on sex and sexuality, he, as usual, concocted stories of Allah’s exemption to his dearest friend. This article exposes the hypocrisy of some Islamists who claim adamantly that Muhammad could have never violated the Qur’an. What you will find are numerous examples of how Muhammad had violated the Qur’an vis-à-vis sex.

===Women and the Farewell Sermon===
:''Main Article: [[The Farewell Sermon]] See also: [[Analysis of Muhammads Farewell Sermon|Analysis of Muhammad’s Farewell Sermon]]''

''The Farewell Sermon'' (خطبة الوداع‎, Khuṭbatu l-Wadā') is Muhammad's last sermon before his death in 632 CE. There are different versions of the sermon, but in this version Muhammed's order to beat women coincide with the Qur'anic order of wife-beating in 4:34. In this version, he also compares women to domestic animals. A related hadith:

{{Quote||"You have rights over your wives and they have rights over you. You have the right that they should not defile your bed and that they should not behave with open unseemliness. '''If they do, God allows you to put them in separate rooms and beat them''' but not with severity. If they refrain from these things they have the right to their food and clothing with kindness. Lay injunctions on women kindly, '''for they are prisoners with you having no control of their persons.''' You have taken them as a trust from God, and you have the enjoyment of their persons by the words of God, so understand…"<ref>Ibn Ishaq, Sirat Rasul Allah, p. 651</ref>}}

==See Also==

'''Articles'''

*[[Women (Translations of Arabic/Islamic Media)]]
*[[Violence Against Women - Muslim Statistics|Violence Against Women (Muslim Statistics)]]
*[[Top 10 Controversial Verses Concerning Women]]
*[[The Story of Umm Qirfa]]
*[[Islamic Witch Hunts]]
*[[Islam on the Net: Women's Rights]]
*[[Cousin Marriage in Islam]]

'''Multimedia'''

''Images:''

*[[Pictorial Explanation of Quran 4:3|Pictorial Explanation of Qur'an 4:3]]
*[[Images:Violence Against Women]]

''Videos:''

*[[Videos on Islam: Women]]
*[[Videos on Islam: Violence Against Women]]
*[[Videos on Islam:Hijab]]

'''Satire'''
*[[Farsideology: Lesson 9 - Four Wives]]

'''Other Core Articles'''

''Core articles contain an overview of other articles related to a specific issue, and serve as a starting point for anyone wishing to learn about Islam:''
* [[Islam and Apostasy]]
* [[Islam and Homosexuality]]
* [[Islam and Miracles]]
* [[Islam and Pedophilia]]
* [[Islam and Propaganda]]
* [[Islam and the People of the Book]]
* [[Islam and Science]]
* [[Islam and Scripture]]
* [[Islam and Violence]]

==External Links==
*[http://www.answering-islam.org/Shamoun/women_in_islam1.htm Women in Islam]
*[http://www.faithfreedom.org/Articles/abulkazem/Women_in_Islam.htm Women in Islam: An exegesis]
*[http://www.faithfreedom.org/Articles/abulkazem/SexualityinIslam.htm Sex and sexuality in Islam]

==References==
{{Reflist|30em}}

[[Category:Core Article]]
[[Category:Islam and Women]]
__NOEDITSECTION__

Hijab

2015-05-06T16:28:00Z

Commentator:

This article discusses the hadith around the revalation regarding [[hijab]], and offers an original speculative conclusion as to the reason.
[[File:Hijab-protest.jpg|right|200px|thumb|Most Muslim women who defend the hijab are unaware of the real reason why it is a requirement in Islam.]]
==Introduction==

If you ask a Muslim why Muslim females wear the Hijab (veil) the reason given is usually one of two (or a mixture of both):

* They are obeying a command from [[Allah]] as given in the [[Qur'an]]; it is a matter of piety.
* They are protecting their modesty by dressing this way instead of showing their body off for everyone to see.

The crux of the issue is how this mandate made its way into the Qur'an in the first place? We can find this information in the ahadith by examining the [[Revelational Circumstances of the Quran|revelational circumstances]] of these verses.

== Qur'an Ayahs Regarding the Hijab ==

===Surah 24:31===

{{quote |{{Quran|24|31}}|'''Yusuf Ali:'''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.

'''Pickthal:''' And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, '''and to draw their veils over their bosoms''', and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.

'''Shakir:''' And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, '''and let them wear their head-coverings over their bosoms''', and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.}}

===Surah 33:59===

{{ quote |{{Quran|33|59}}|'''Yusuf Ali:''' 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.

'''Pickthal:''' O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.

'''Shakir:''' O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.}}

The first verse above states that the purpose is to hide women's [[beauty]] from men. The second verse makes it clear that it is to prevent molestation/harassment whilst traveling. We also do not find any such requirement for Muslim men. What are the possible explanations for this?

* Women's beauty is so enticing that men are unable to control themselves if they see an uncovered female - This cannot be right because women do not have to cover themselves in front of those males to whom they are related.
* Women are not attracted to men - Even the casual observer knows this is untrue - the vast majority of women are not asexual.
* Women have more self control than men - This may very well be the case, but only with the caveat that 'men' refers to Muslim men.

The current perception in Islamic society is that an unveiled woman is asking to be sexually harassed or assaulted. Although not a guarantee, they believe that the wearing of a veil is added protection against the chance of assault. However as we look at the ahadith, we find that ''none'' of the above reasons are correct as we see when studying the revelational circumstances of these verses. The Hijab verses were sent down in response to a specific situation occurring at the time.

==Ahadith Regarding the Hijab==

===Umar bin Al-Khattab's Involvement===

{{ quote |{{Bukhari|1|4|148}}|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|8|74|257}}|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| {{Muslim|26|5397}}|'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|26|5398}}| This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.}}

In short, the sequence of events as laid out in the ahadith are as follows:

#Umar repeatedly asks [[Muhammad]] that Allah should reveal verses for the Qur'an pertaining to the veiling of women.
#No such [[Revelations|revelation]] is sent down.
#Umar follows [[Muhammad's Wives|Muhammad's wives]] one night when they go out to relieve themselves (go to the toilet) and calls out to Muhammad's wife Sauda.
#Sauda goes home in a state of embarrassment and relates to Muhammad what has happened.
#Allah then reveals the hijab verse as Umar had wanted all along.

Of course this brings up some obvious questions:

* If Muhammad is just a messenger, relating Allah's word, why did Umar ask Muhammad for the hijab revelation? Why did he not just pray to Allah and ask directly?
* No revelation was sent down until Umar spied on Muhammad's own wives. Why did Umar do this? How did he know (or at least suspect) it would be successful? Why does Allah care about toilet privacy so much that he revealed a verse pertaining to ''all'' Muslim women that will ever live?

A common apologetic for this is that Allah was waiting for Umar to do this so that the situational revelation could come down. However this is not mentioned anywhere, thus there is no evidence for it. Moreover, Umar confirms that he came up with the idea first and then Allah "agreed with him".

====Allah Agrees with Umar====

{{ quote | {{Bukhari|6|60|10}}|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|6|60|313}}| 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 | {{Muslim|31|5903}}| 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.}}

How can the Qur'an be the text that was in existence since before the world began, if Allah is taking suggestions for its content from Muhammad's contemporaries?
It appears however, that Umar was a serial toilet-place loiterer, because after the revelation of the verses he had so wanted, he was at it again.

====Umar Spies Again====

{{ quote |{{Bukhari|6|60|318}}|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 | {{Muslim|26|5395}}| 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."}}

Apparently, Umar was not satisfied once he had gotten the Hijab verses he eagerly bothered Muhammad about. He wanted women to be completely unrecognizable.

===Reasoning on the Hijab===

A common claim by [[apologists]] is that the Hijab protects women against unwanted sexual attention from men. Well known apologist [[Dr.]] [[Zakir Naik]] takes this line of reasoning in his [[Zakir_Naik:_His_Background,_Views_and_Debates#Hijab|defense of the hijab]] mandate. Before evaluating this claim we must examine a few more ahadith:

{{ quote |{{Muslim|26|5416}}|'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 |{{Abudawud|32|4095}}|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. }}

====Evaluating the "Protection" Claim====

Given the fact that the verses were first revealed after Umar verbally harassed Muhammad's wives while they were going to the toilet, and that Muhammad told women to wear the veil even in the presence of a eunuch, we must conclude that the veil is only intended to prevent men from evaluating the physical attributes of females. Since eunuchs have no sexual desire, the claim that it is to prevent sexual molestation and not just gossip/verbal harassment is scripturally invalid.

Another interesting thing to note is that all of the verses and ahadith examined so far are to do with ''Muslim men'' harassing ''Muslim females''. Thus Allah has revealed this verse to protect the believing women from the believing men.

In non-Islamic societies, women are generally free to walk around unveiled and not be harassed/assaulted every few blocks by men, but in an Islamic society (e.g. in [[Egypt]] where women and young girls are harassed 7 times every 200 meters<ref>[{{Reference archive|1=http://www.ghanamedianews.com/us/sports/item/1072-egypt’s-ncw-chief-says-women-harassed-7-times-every-200-meters.html|2=2012-12-31}} Egypt’s NCW chief says women harassed 7 times every 200 meters] - GhanaMed, September 6, 2012</ref><ref>Manar Ammar - [{{Reference archive|1=http://www.bikyamasr.com/77158/sexual-harassment-and-pedophilia-await-egyptian-girls-outside-schools/|2=2012-09-14}} Sexual harassment awaits Egyptian girls outside schools] - Bikya Masr, September 10, 2012</ref> or in [[Saudi Arabia]] where the observance of hijab is strictly enforced but the country still has one of the highest [[rape]] scales in the world<ref>{{cite web|url= http://womanstats.wordpress.com/2013/01/16/the-high-rape-scale-in-saudi-arabia/|title= The High Rape-Scale in Saudi Arabia|publisher= WomanStats Project (blog)|author= |date= January 16, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwomanstats.wordpress.com%2F2013%2F01%2F16%2Fthe-high-rape-scale-in-saudi-arabia%2F&date=2013-07-13|deadurl=no}}</ref>) this would not be the case. If not arrested under indecency laws, women would be constantly harassed and/or assaulted by Muslim men.

Furthermore, certain studies carried out in the Muslim world have proven that the widely-held belief that a veil is added protection against the chance of assault is actually false (i.e. the majority of victims wear the hijab).<ref>Magdi Abdelhadi - [{{Reference archive|1=http://news.bbc.co.uk/1/hi/world/middle_east/7514567.stm|2=2012-12-31}} Egypt's sexual harassment 'cancer'] - BBC News, July 18, 2008</ref> Thus we can conclude that the hypothetical situations like that presented by Naik and other apologist, in favor of the Hijab, are not only scripturally invalid, but also technically invalid, even in Islamic societies.

===Different Types of Veiling===

There are other ahadith that talk of the 'verses of al-hijab' but these are concerning a [[Sex Segregation in Islam|different type of hijab]] (veil) with, of course, a different set of revelational circumstances.

{{ quote |{{Bukhari|6|60|314}}|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|6|60|315}}| 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|6|60|316}}|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|6|60|317}}|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|7|62|95}}|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|8|74|255}}|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).''' }}

We see that in addition to the personal hijab, a 'house hijab' is also required to separate the women of the house from visitors; in the form of a separating, opaque screen. Again as we see above this was a situational revelation. Muhammad was annoyed that people stayed and chatted with his wives after having dinner at the house, so Allah revealed a verse requiring a separation to put a damper on communication, thereby meaning guests do not stay as long before and after dinner. The above verses are not pertinent to the type of hijab being covered in this article, but have been presented to further highlight the silly circumstances of many of these situational revelations; also to acknowledge that 'hijab' as mentioned in the Qur'an and ahadith do not always refer to the same thing.

== Conclusion ==

The reason that Muslim women wear the hijab today is not a spiritual one, nor is it a matter of piety. Covering the hair/face cannot be considered an act of modesty because Muslim men are not required to cover theirs. The sole reason they do it is because Umar bin Al-Khattab, a [[Sahabah|companion]] of Prophet Muhammad, wished that he would reveal verses from Allah requiring women to wear it. When Muhammad did not oblige, Umar did not consider praying to Allah for assistance. Umar knew he had to make it personal for Muhammad himself in order to bring the revelation down. He followed Muhammad's wives out when they went to go to the toilet and made his presence known. When Muhammad heard of this, the revelation that Umar had so wanted was sent down from Allah. Umar knew where these revelations were really coming from, which is why he went to Muhammad and harassed his wives instead of asking Allah.

Although the revelational circumstances for the hijab may seem comical, the consequences that we can see to this day, are not. The requirement for the hijab has had the effect of placing full responsibility for Muslim-male self control onto the females - freeing the men of responsibility for their actions if they see an unveiled woman. Lack of self control is not an inherent attribute to men, because men in non-Islamic societies generally do not have such self control issues; when it is rare to see a woman covered so in these societies. The hijab's purpose, as revealed and to this day, is designed to protect Muslim females from the now acceptable behavior of Muslim males; behavior which has been deemed socially acceptable precisely because of the requirement of Muslim females to wear the hijab.

{{Core Women}}

==See Also==

{{Hub4|Hijab|Hijab}}

{{Translation-links-english|[[La_Revelation_sur_le_Hijab|French]], [[La Revelación de la Hijab|Spanish]], [[Ortunmenin Vahyolunması|Turkish]]}}

==External Links==

*{{external link| url = http://www.nigeriaintel.com/2013/05/23/does-a-womans-clothing-seduce-rapists/| title = Does a woman’s clothing seduce rapists?| publisher = Nigeria Intel| author = Bayo Olupohunda| date = May 23, 2013| archiveurl = http://archive.is/ac97A| deadurl = no}}

==References==
{{reflist}}

[[Category:Islam and Women]]
[[Category:Islamic Law]]
[[Category:Sani]]

Khadijah bint Khuwaylid

2015-05-06T16:01:03Z

Commentator: /* Possible motives for Muhammad marrying her */

[[File:Khadijah bint Khuwaylid.jpg|right|thumb|Khadijah’s “medal” in ''Promptuarii iconum insigniorum'' (1553). Lyon: Rouillé. This illustration made no pretense of being an accurate portrait but it has become a widely accepted symbolic representation of Khadijah.|200px]]

'''Khadijah''' or '''Khadīja bint Khuwaylid''' (خديجة بنت خويلد‎) was Prophet [[Muhammad]]’s first wife and she was his only wife as long as she lived.<ref>Ibn Hisham note 127, note 918. {{Muslim|31|5975}}.</ref> She is known to Muslims as ''al-Kubra'' (“the Great”)<ref>E.g., [http://www.al-islam.org/khadija/ Razwy, S. A. A. (1990). ''Khadija tul Kubra: A Short Story of Her Life''. New York: Tahrike Tarsile Qur'an.]</ref> and ''al-Tahira'' (“the Pure”).<ref>E.g., [http://l.b5z.net/i/u/6103974/f/wives_of_the_prophet.pdf/ Mus’ad, M. F. (2001). ''Wives of the Prophet Muhammad: their Strives and Their Lives'', p. 7. Cairo: Islamic Inc.]</ref> Twelve of [[Muhammad's Wives|Muhammad’s wives]] are credited with the title ''Umm al-Muminun'' (“Mother of the Faithful”),<ref>{{Quran|33|6}}.</ref> but Khadijah occupies a unique position as the Mother of [[Islam]] itself.

==Background==

Khadijah was born in Mecca, a member of the dominant Quraysh tribe. Her grandfather Asad, chief of her clan, was a grandson of Qusayy ibn Kilab, Keeper of the [[Kaaba|Ka’aba]] and ruler of Mecca.<ref>Guillaume/Ishaq 24, 82.</ref> This Qusayy had also been a great-great-great-grandfather of Muhammad.<ref>Guillaume/Ishaq 3.</ref> Her mother, Fatima bint Za’ida, was from another Quraysh clan, the Amir ibn Luayy.<ref>Guillaume/Ishaq 82.</ref> The name ''Khadijah'' means “premature”,<ref>“Khadija” in [http://www.almaany.com/home.php?language=english&lang_name=Arabic&word=Khadija/ Almaany Arabic-English Dictionary]. [http://www.behindthename.com/name/Khadija/ Behind the Name].</ref> suggesting the circumstances of her birth.

The traditions about Khadijah’s early life are scarce and often contradictory. It is generally accepted that she was born “fifteen years before the Elephant” and that she was 65 ([[lunar]]) years old when she died,<ref>E.g., {{Tabari|6|p. 47}}.</ref> indicating a birth date between July 556 and July 557. However, the source of this tradition is Khadijah’s nephew, Hakim ibn Hizam,<ref>Bewley/Saad 8:9, 11-12. {{Tabari|39|pp. 41, 106}}.</ref> who was one of the many early Muslims who claimed his own age to be 120.<ref>{{Muslim|10|3662}}. See also {{Tabari|39|pp. 40, 43}}, where Huwaytib ibn Abduluzza claims to be 120 years old, yet in the same breath betrays that he cannot count.</ref> By contrast, Abdullah ibn Abbas, the cousin who lived at Muhammad’s side through the final years in [[Medina]],<ref>{{Tabari|39|p. 95}}.</ref> stated that “on the day Khadijah married Allah’s Messenger, she was 28 years old.”<ref>[http://qurango.com/images/b/5/293.jpg/ Ibn Kathir, ''Al-Bidaya wa’l-Nihaya'' vol. 5 p. 293]. Majlisi, ''Bihar al-Anwar'' vol. 16 p. 12. Ibn Ishaq, cited in Al-Hakim al-Nishaburi, ''Mustadrak'' vol. 3 p. 182.</ref> If this is correct, she was born between March 568 and March 569. Variant traditions claim other years.<ref>See [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister, M. J. (1993). The Sons of Khadija. ''Jerusalem Studies in Arabic and Islam, 16'', 59-95.]</ref> Whatever her precise date of birth, she was still of childbearing age as late as 605.

Khadijah’s personality is described as “determined and intelligent”.<ref>Guillaume/Ishaq 82.</ref> Although it is not explicitly stated that her father was a merchant, “the Quraysh were a people given to commerce,”<ref>Guilaume/Ishaq, p. 82.</ref> so Khadijah may have spent her childhood sitting in the bazaars learning to negotiate bargains. Her known siblings were two brothers, Hizam<ref>Guillaume/Ishaq 160.</ref> and Al-Awwam,<ref>Guillaume/Ishaq 115.</ref> two sisters, Ruqayqa<ref>Bewley/Saad 8:180.</ref> and Hala,<ref>{{Bukhari|5|58|168}}</ref> and a paternal half-brother, Nawfal.<ref>Guillaume/Ishaq 177.</ref> At one stage, there was talk of [[Marriage|marrying]] Khadijah off to her [[Cousin Marriage in Islam|cousin]], Waraqa ibn Nawfal, but this never happened.<ref>Bewley/Saad 8:9.</ref>

==Husbands==

Khadijah’s first husband was Atiq ibn A’idh (or Abid), a junior member of the Makhzum clan.<ref>Ibn Hisham note 918. Bewley/Saad 8:151.</ref> The Makhzumites had grown wealthy on trade, and their generosity had won them the loyalty of their neighbours. They were now serious contenders for the leadership of the city.<ref>Guillaume/Ishaq 142-143. See also Bewley/Saad 8:61; {{Tabari|39|p. 196}}.</ref> This match was therefore a step up the social scale for Khadijah, though perhaps a small step if her family also had money. Atiq and Khadijah had two children, suggesting – since Khadijah produced her children within two-year intervals<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> – that the marriage lasted between two and four years. From their daughter, Hind, Khadijah derived her ''kunya'' Umm Hind.<ref>Bewley/Saad 8:9. {{Tabari|39|p. 161}}.</ref> Their son, Abdullah,<ref>Ibn Hisham note 918.</ref> died in infancy.<ref>[http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117].</ref> Most sources state that Atiq died,<ref>{{Tabari|9|p. 127}}.</ref> although there is a variant tradition that the marriage ended in divorce.<ref>[https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] summarises these sources, citing Ibn Ishaq, as transmitted by Yunus ibn Bukayr, ''Al-Siyar wa-l-Maghazi'' p. 82, and Majlisi, ''Bihar al-Anwar'' vol. 16 p. 10, for Atiq’s death, and Baladhuri, ''Ansab al-Ashraf'' vol. 1 pp. 406-407, for divorce.</ref>

Khadijah then married a Bedouin nobleman, Malik ibn An-Nabbash, who was from the Tamim tribe. In the way of nomads who aspired to an urban lifestyle, Malik and his two brothers had immigrated to Mecca and formed an alliance with the Abduldar clan of the Quraysh.<ref>Bewley/Saad 8:9, 151. {{Tabari|9|p. 127}}. {{Tabari|39|p. 79}}.</ref> Given their highborn origins, the Tamim brothers would have interacted with their new allies as equals rather than as vassals. To complete their Meccan citizenship, they sought Quraysh wives, to whom they could offer rank, connections and probably also money. It is interesting that Malik chose Khadijah, for the Asad clan was the traditional rival of Abduldar.<ref>Guillaume/Ishaq 57.</ref> Their marriage produced three children, suggesting that it lasted between four and six years. From their first son, Hala, Malik took his ''kunya'' Abu Hala.<ref>Bewley/Saad 8:9. [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] documents sources in which Malik was also known as Hind and his son Hala was also known as Al-Harith. It was not uncommon for Arabs to be known by alternative and apparently unrelated names.</ref> Their second son was, confusingly, also named Hind.<ref>Ibn Hisham note 918. Bewley/Saad 8:9.</ref> Their daughter, Zaynab,<ref>Ibn Hisham note 918.</ref> probably died young, as no more is heard about her, and Khadijah later mentioned that she had borne each of her first two husbands a child who had died in infancy.<ref>[http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117].</ref>

In contradiction to all this, some sources state that Khadijah married Abu Hala first and Atiq second.<ref>E.g., Bewley/Saad 8:9.</ref> However, a ''kunya'' was usually taken from a firstborn child, indicating that Umm Hind and Abu Hala did not share the same firstborn.

It is not known when or how Abu Hala died, but the Sacrilegious War against the Qays-Aylan tribe dominated the years 591–594.<ref>Guillaume/Ishaq 82. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 32.1/ Ibn Saad, ''Tabaqat'' 1:32:1]. Strangely, Ibn Hisham note 124 claims an outbreak date as early as 585. Although note 124 was designed to be read immediately after the statement of Ibn Ishaq that it contradicts, there is not a word of explanation for the inconsistency. However, the preliminary hostilities commenced several years before the first full-fledged battle ([http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 pp. 2-5]). One possible explanation is that Ibn Hisham deliberately confused the first informal skirmish (when Muhammad was 14) with the first battle proper (when Muhammad was 20) so that his youth might excuse his lack of prowess in the fighting [http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ (Muir, 1861, pp. 6-7f)].</ref> Khadijah’s brother Hizam was killed in the second round of the conflict,<ref>{{Tabari|39|p. 41}}</ref> and their father Khuwaylid, who must have been some sixty years old, was a commander on the field.<ref>Waqidi, ''Kitab al-Maghazi'', cited in [http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 pp. 7f9, 22, 24f28].</ref> After Abu Hala’s death, several prominent citizens proposed marriage to the widowed Khadijah, some of them investing great sums of money into their courtship, but her father vetoed every match.<ref>{{Tabari|6|pp. 48-49}}. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref>

==Business==

Khadijah was the richest woman in Mecca. This explains why she attracted so many suitors. By the time Abu Hala died, she had become “a merchant woman of dignity and wealth. She used to hire men to carry merchandise outside the country.”<ref>Guillaume/Ishaq 82.</ref> While the claims that “half the trade in Mecca” belonged to Khadijah<ref>Bewley/Saad 8:10.</ref> are doubtless exaggerated, she may well have been the wealthiest single trader. The traditions do not state in what commodity she dealt, but among the exports of Mecca are mentioned leather, wool, perfume, silver, cheese and dried raisins.<ref>Guillaume/Ishaq 424, 547, 716. See also Crone, P. (2007). Quraysh and the Roman army: Making sense of the Meccan leather trade. ''Bulletin of SOAS, 70'', 63–88.</ref> Nor is it known how she originally acquired her business. Perhaps her father helped to set her up, but this opens the question of why Khadijah became more prosperous than any of her siblings. If she had a backer not available to them, it was probably one or both of her husbands. Or perhaps the business flourished because of Khadijah’s personal talents and efforts.

Muslim apologists sometimes point to Khadijah’s independence and success as an example of the great opportunities that Islam grants to women. Typical claims cite her as an example of the "vibrant, liberating spirit of early Islam"<ref>"''Khadija, the first wife of the Prophet ... an outstanding female liberating figure in history ... can help us reclaim the vibrant, liberating spirit of early Islam. That alone could go a long way in removing the current image of Muslims among non Muslims.''" - Bandukwala, J. S. “Hazrat Khadija was an outstanding female liberating figure in history,” letter to the editor in ''New Age Islam'', 22 May 2010.</ref> or state that the modern-day justifications for "denying girls an equal chance at success lies in archaic interpretations of religion".<ref>"''For Muslim girls everywhere, Khadijah is one of the first female role models introduced by parents and teachers of religion. A self-made businesswoman … She had already created her own success … The justification for denying girls an equal chance at success lies in archaic interpretations of religion… There is nothing contradictory about being a powerful Muslim female.''" - Saraswati, R. E. (2012). “[http://www.aquila-style.com/focus-points/khadijah-bint-khuwaylid-one-of-the-four-perfect-women/ Khadijah Bint Khuwaylid: Perfect Woman]” in ''Aquila Style''.</ref> These claims are illogical, since Khadijah’s career was established before Islam existed. What it really demonstrates is the opportunities that pre-Islamic Arabs (sometimes) granted to women, who not only mingled freely with men in the market-place but were also respected for doing so. Most merchants were men, but among the women were the very pagan Hind bint Utba<ref>Bewley/Saad 8:165.</ref> and the perfumer Asma bint Mukharriba.<ref>Bewley/Saad 8:209.</ref><ref>[http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., Bianquis, T., Bosworth, C. E., van Donzel, E., & Heinrichs, W. P. (Eds.). (2006). '''Encyclopaedia of Islam, 2nd Ed.'' Brill Online.]</ref> After Khadijah died, Muslim women were ordered to stay at home and wear veils,<ref>{{Quran|33|54}}</ref> and it became impossible for an adherent Muslim woman to conduct any such enterprise. Khadijah had no way of knowing that within a decade of her death, her lifestyle would be forbidden to the women of Arabia.

In the spring of 595, Khadijah required a new agent to accompany her camels to Syria. Her brother’s wife’s brother, Abu Talib ibn Abdulmuttalib,<ref>Guillaume/Ishaq 162, 585. Bewley/Saad 8:29.</ref> recommended the services of his ward, a nephew whom he could no longer afford to keep. Khadijah agreed to hire him for a higher commission than she usually paid.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 34.1/ Ibn Saad, ''Tabaqat'' 1:34:2.] Bewley/Saad 8:10.</ref> His name was Muhammad.<ref>Guillaume/Ishaq 82.</ref>

Two months later Muhammad returned to Mecca with merchandise worth nearly double what Khadijah had expected.<ref>{{Tabari|6|p. 48}}. Bewley/Saad 8:10.</ref> Goods commonly imported from Syria included grain, oil, wine, weapons, cotton and linen.<ref>Crone, P. (2007). [http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., et al. (Eds.) (2006).]</ref> As Khadijah worked on a profit-share basis,<ref>Guillaume/Ishaq 82.</ref> she doubled Muhammad’s commission.<ref>Bewley/Saad 8:10.</ref> It is said that Khadijah later dispatched him on a second trip, this time to Tihama<ref>{{Tabari|6|p. 49}}</ref> in Yemen to import frankincense, myrrh and fine textiles.<ref>Guillaume/Ishaq 128, 158, 271.</ref> It is not clear whether Khadijah took the unusual step of sending her agent southwards in the heat of summer<ref>Guillaume/Ishaq 58. [http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., et al. (Eds.) (2006).] See also {{Quran|106|2}}.</ref> in order to import a near-monopoly; or whether this second venture occurred during a subsequent winter, after Muhammad and Khadijah were already married, and the detail that she “employed” him is an error; or whether the whole timeline has been confused, and these events occurred over a longer timespan than is usually assumed. What is certain is that by the summer of 595, Khadijah had decided to marry her agent.<ref>Guillaume/Ishaq 82; Bewley/Saad 8:10.</ref>

==Possible motives for Muhammad marrying her==

Khadijah sent as her intermediary Nafisa bint Umayya, a freedwoman from Abu Hala’s tribe.<ref>Bewley/Saad 8:10, 172. She is sometimes known matrilinearly as Nafisa bint Munya, suggesting that she was illegitimate.</ref> Nafisa approached Muhammad at the bazaar and asked why he had never married. He replied that he could not afford to support a family. “But if money were no obstacle,” Nafisa persisted, “would you be willing to marry a lady of wealth, rank and beauty?” Muhammad asked which lady of that description would be willing to take him, and Nafisa named Khadijah. Muhammad instantly expressed his willingness.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref> When Khadijah next sent for Muhammad, it was to make a formal proposal. She spoke of how his noble ancestry, good reputation and personal honesty rendered him eligible, and offered herself as his wife.<ref>{{Tabari|6|p. 48}}.</ref>

When Muhammad told Nafisa that he had always wanted to marry but could not afford it, he was speaking directly from his personal experience. He had hoped to marry his cousin Fakhita, but Abu Talib had prevented it by giving her to a wealthy man and telling Muhammad that the family needed to marry money.<ref>{{Tabari|39|p. 196}}. Bewley/Saad, ''Tabaqat'' 8:109.</ref> Muhammad was looking for a wife and was happy to consider Khadijah’s offer. Critics of Islam emphasize that she was wealthy.

Muslim commentators have stressed how Khadijah was a “much older” woman although according to Abdullah ibn Abbas, one of Muhammad's companions and an early Qur'anic scholar, she was three years older than Muhammad. It is often claimed that due to her age, Muhammad must have been noble and high-minded to marry her for her character rather than her physical charms.<ref>"''The Beloved Holy prophet preferred to have his first marriage with a fifteen years older widow shows [''sic''] how the Beloved Holy Prophet had a value of nobility and character more than anything else.''" - Saleem, H. M. (2012). [http://www.bzu.edu.pk/PJIR/eng%201%20Hafiz%20M.pdf/ Justification of the marriages of the Beloved Holy prophet.] ''Pakistan Journal of Islamic Research, 9'', 1-20.</ref> It would be difficult, however, to prove that Muhammad was attracted only to Khadijah’s character and not to her money. While she was to prove both loyal and sympathetic,<ref>Guillaume/Ishaq 111</ref> it is not clear that Muhammad had had the opportunity to assess these character-qualities in advance. It is certain that he had had the opportunity to assess her wealth.

Regarding her appearance, the servant Nafisa mentioned that Khadija was “beautiful”,<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref> although the word “beautiful” in this context usually means “normal-looking” as opposed to deformed or ugly. A modern hagiography that describes her as “beautiful, tall and light-skinned”<ref>[http://www.maaref-foundation.com/english/library/pro_ahl/fatima/fatima_the_gracious/03.htm/ Ordoni, Abu M. (1987). ''Fatima the Gracious'', p. 27. Qum: Ansariyan Publications.]</ref> does not cite early sources.

==Controversial Wedding==

Khadijah asked for a dower of 20 camels.<ref>Guillaume/Ishaq 82; Ibn Hisham note 918.</ref> Twenty camels would have been worth about £8,000,<ref>Numerous ''ahadith'' such as {{Bukhari|2|24|528}} and {{Muslim|10|3893}} indicate that a camel cost about 80 ''dirhams'', although this varied with the age and health of the camel. Hence 20 camels would be worth 1,600 ''dirhams''. {{Bukhari|5|59|357}} indicates that an annual income of 5,000 ''dirhams'' was a comfortable living, so Khadijah’s dower was equivalent to four months’ (middle-class) income. However, it seems that a frugal person could survive on a ''dirham'' a day ([http://www.answering-islam.org/Books/Muir/Life4/chap25.htm/ Muir (1861) vol. 4 p. 156]), so the same sum came to over four years’ wages for a labourer. While it is almost impossible to calculate equivalent prices for such a different culture, the ''dirham'', a silver coin, was the price of a wooden bowl or a ground-sheet ({{Abudawud|9|1637}}) or a cheap necklace ({{Abudawud|14|2704}}), so we might, very roughly, think of a ''dirham'' as £5. A ''dinar'', a gold coin worth 10 ''dirhams'', was the price of a sheep.</ref> which was four times the dower that Muhammad gave to any of his subsequent wives.<ref>{{Tabari|39|p. 189}}. See also Ibn Hisham note 918. The same 400 ''dirhams'' (£2,000) was also the ransom for a war-captive ({{Abudawud|14|2685}}) or the starting price for a slave ({{Tabari|39|p. 6}}).</ref> This suggests that Khadijah was “worth four women” to him, i.e. that it was part of their marriage contract that he would not take another wife in her lifetime. A poor man like Muhammad would have had some trouble amassing such a hefty gift, even if he returned all the beasts that Khadijah had personally given him (she had paid his commissions in camels).<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 34.1/ Ibn Saad, ''Tabaqat'' 1:34:2.]</ref> His good fortune in attracting the wealthiest woman in Mecca must have delighted the investment-seeking Abu Talib, and we can only assume that the family combined resources to raise the dower.

Marriage required the consent of the bride’s guardian, and Khadijah’s father Khuwaylid had refused her previous suitors. She therefore plotted to secure his permission through trickery. She plied her father with wine until he was drunk. Then she slaughtered a cow, covered his shoulders with a new striped robe and sprinkled him with perfume, whereupon Muhammad and his uncles entered the house. Khadijah extracted the legally binding words from her father while he was too inebriated to know what he was saying. As the day wore on and the wedding party was in full swing, Khuwaylid recovered his sobriety enough to ask, “What is this meat, this robe and this perfume?” Khadijah replied, “You have given me in marriage to Muhammad ibn Abdullah.” Khuwaylid was as furious as his daughter had expected, protesting that he had never consented to any such thing and even unsheathing his sword. Muhammad’s kin also brandished weapons before everyone realised that the matter was not worth actual bloodshed. It was too late. Muhammad was Khadijah’s husband.<ref>{{Tabari|6|p. 49}}. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.4/ Ibn Saad, ''Tabaqat'' 1:35:4, 5.] See also Guillaume/Ishaq 83 and Ibn Hisham note 918.</ref>

Although the Muslim historian Waqidi denied this embarrassing story (even while reporting it), the British historian Muir points out that nobody had any reason to fabricate it. The tradition is from two independent sources, both of whom were biased in Muhammad’s favour and neither of whom had any reason to disparage Khadijah’s father or his clan. Two further independent sources, without mentioning the drunken party, state that it was Khuwaylid who married Khadijah to Muhammad. Although Waqidi claims that it was Khadijah’s uncle who gave her away because her father had died before the Sacrilegious War (591-594), his pupil Ibn Saad names Khuwaylid as a commander in that war. Muir therefore concludes that the tradition of Khuwaylid’s death “has been invented, to throw discredit on the story of his drunkenness.”<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 p. 24f]. See also {{Tabari|6|pp. 48-50}}; Ibn Hisham note 918.</ref>

This story highlights the Arab assumption that marriage was a contract between bridegroom and father-in-law in which they transferred the guardianship of a woman. It was somewhat similar to buying a camel: the purchase required the consent of the vendor. Muhammad never questioned this view of marriage. It would have been highly convenient for him to perceive some of his marriages, including the one to Khadijah, as purely a contract between husband and wife. Yet there is no evidence that this concept ever occurred to him, even after he declared himself the final prophet who was wise for all time and had authority to change all the rules. To the end of his life, he was particular about meeting the legal requirement to contract with a guardian;<ref>E.g., see Bewley/Saad 8:63, 65; {{Tabari|39|pp. 178-179}}; Bewley/Saad 8:105.</ref> he never questioned that every woman belonged to a man.

This story also reveals how Khadijah and Muhammad understood consent. It did not need to be “free” or “informed”; any type of consent was legally binding. This theme was to recur in Muhammad’s life. He was to extract consent at sword-point,<ref>E.g., Guillaume/Ishaq 547.</ref> under duress,<ref>E.g., Guillaume/Ishaq 314-315. Bewley/Saad 8:87-88.</ref> from an immature or unsound mind,<ref>E.g., Bewley/Saad 8:43.</ref> by withholding essential information,<ref>E.g., Guillaume/Ishaq 463-464. {{Tabari|39|p. 165}}.</ref> by offering a false dichotomy between two bad alternatives,<ref>Bewley/Saad 8:40. Guillaume/Ishaq 493.</ref> by exploiting spiritual beliefs,<ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=33&tAyahNo=36&tDisplay=yes&UserProfile=0/ Jalalayn, ''Tafsir'' Q33:36]. See also {{Quran|33|36}}. {{Bukhari|3|43|648}}, {{Muslim|4|3511}}.</ref> through bribery<ref>Guillaume/Ishaq 438; 594-597.</ref> or by making promises that he intended to break.<ref>E.g., Guillaume/Ishaq 504, 509. Bewley/Saad 8:181-182.</ref> Yet he never suggested there was any kind of ethical problem in extracting consent in whatever manner might succeed; it was the one who consented to Muhammad, no matter how, who was morally obliged to stand by his word.

==Marriage to Muhammad==

Muhammad and Khadijah were married for 25 years. Modern biographies of Khadijah sometimes claim her duties during the first fifteen years of her marriage were "purely those of a housewife and a mother,"<ref>"''During the first fifteen years of her marriage, Khadija’s duties were purely those of a housewife and a mother.''" - Razwy, S. A. A. (1990). ''Khadija-Tul-Kubra: The Wife of the Prophet Muhammed'', p. 146. New York: Tahrike Tarsile Qur’an.</ref> or that she "decided to retire and enjoy a comfortable life with her husband who, on his part, preferred an ascetic life to that of money making."<ref>"''Khadija ... felt no need to keep trading and increasing her wealth; instead, she decided to retire and enjoy a comfortable life with her husband who, on his part, preferred an ascetic life to that of money making.''" - [http://www.al-islam.org/biographies/khadija.htm/ Al-Jibouri, Y. T. (1994). ''Khadija Daughter of Khuwaylid, Wife of Prophet Muhammad (pbuh).'']</ref>

These creative interpretations do not accord with early records that Muhammad went into partnership with a Makhzumite, Qays ibn Saayib, and sold merchandise in his shop.<ref>Ibn Hanbal, ''Musnad'' vol. 4 p. 352.</ref> Since Muhammad was not producing anything by means of a craft, he could only have sold items in Mecca if he had imported them from elsewhere; and if he could pay for imports, he must have been exporting at a profit. In other words, Khadijah’s business continued after their marriage exactly as it had beforehand.

This circumstance explains a great deal about Muhammad’s relationship with Khadijah. His assertion that Khadijah “spent her wealth for me”<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> indicates his keen awareness that the money was hers and not his. However important his managerial position in the family firm, and however generously Khadijah shared her wealth, she remained in control of her own money. Muhammad was effectively his wife’s employee. He was in no position to displease her, for he would have lost everything if he had dared to stray. Therefore he was not only faithful to Khadijah but he also allowed her to make all their major decisions.<ref>Guillaume/Ishaq 313.</ref> He was neither so faithful nor so obliging to any of his subsequent wives. In other words, Muhammad made the best husband to the only one of his wives who was able to dictate the terms of their relationship.

It should not be assumed that Muhammad’s fidelity to Khadijah caused him any particular hardship. She was equally faithful to him; and to judge by the regularity of her childbearing, his quickness to “draw close to her” for comfort,<ref>Guillaume/Ishaq 106</ref> and her deliberate ploy of using sex to distract him from his troubles,<ref>Guillaume/Ishaq 107; {{Tabari|6|p. 73}}.</ref> she made herself very sexually available to him. Muhammad’s compliance with this convenient arrangement therefore reveals more about his common sense than about his virtue.

==Children==

Khadijah brought three stepchildren into the marriage. It is striking how little is known about them. Later historians eagerly collected every possible scrap of information about Muhammad, down to how he cleaned his teeth<ref>{{Bukhari|1|4|245}}</ref> and his attitude to a broken sandal.<ref>{{Muslim|24|5235}}</ref> People who had lived under his roof should have been in high demand as eyewitnesses. Yet by the time the traditions were committed to writing, almost everything about his stepchildren had been forgotten. This implies that their lives did not intersect very much with those of the Muslim community.

[[File:KhadijaHouse.jpg|left|thumb|The ruins of Khadijah’s house in Mecca.|250px]]

Given that girls were often married off at puberty, it is possible that Muhammad never lived with his stepdaughter, Hind bint Atiq. She married a Makhzumite cousin, Sayfi ibn Umayya, to whom she bore at least one son, Muhammad ibn Sayfi. Though this Muhammad in his turn had descendants, it was said that none of the family survived; yet there is not a word about how they died.<ref>Bewley/Saad 8:9.</ref>

Khadijah’s two sons lived with Muhammad for several years,<ref>{{Tabari|9|p. 127}}. Note that Tabari assumes that Hind was a girl (''Hind'' and ''Hala'' were both unisex names, though more common for females), which only adds to the general confusion.</ref> and it is known that he liked to play with children.<ref>{{Bukhari|8|73|151}}. See also {{Bukhari|8|73|150}}.</ref> Of Hala it is recalled that “the Prophet arose and saw Hala in his room. He pressed him to his breast and uttered joyously: ‘Hala, Hala, Hala!’”<ref>Ibn Hajar, ''Al-Isaba'' 6:516:8919, cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> If this was all anyone could remember, then nobody remembered very much. Hala was later killed in a street-brawl after he challenged a man who had insulted Muhammad.<ref>Baladhuri, ''Ansab al-Ashraf''; Ibn Hajar, ''AI-Isaba'' 1:604:1501; both cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> This was probably before Islam,<ref>{{Tabari|39|pp. 79-80}}.</ref> as the Muslims never complained that their Prophet’s own stepson had been martyred for the cause.

The younger stepson, Hind, reminisced to his nephew, Hussayn ibn Ali, that Muhammad's "blessed face shone like the full moon… His modest habit was to look at something without staring... He greeted whomever he met ... He was not short-tempered, nor did he embarrass anyone…", and so on.<ref>"''[Muhammad’s] blessed face shone like the full moon… His modest habit was to look at something without staring... He greeted whomever he met ... He was not short-tempered, nor did he embarrass anyone… When he became angry with someone, he turned his face away from that person and either ignored him or forgave him. When he was happy due to humility it seemed as if he had closed his eyes. His laugh was mostly a smile, when his blessed front teeth glittered like white shining hailstones.''" - [http://www.hadithcollection.com/shama-iltirmidhi/269-shama-il-tirmidhi-chapter-01-the-noble-features-of-rasoolullah/191-shama-il-tirmidhi-chapter-001-hadith-number-007-007.html/ Tirmidhi, ''Shama’il'' 1:7]; [http://www.hadithcollection.com/shama-iltirmidhi/301-shama-il-tirmidhi-chapter-33-the-speech-of-rasoolullah/431-shama-il-tirmidhi-chapter-033-hadith-number-003-215.html/ Tirmidhi, ''Shama’il'' 33:3.]</ref> Perhaps Hind’s affection for his stepfather was real; there is no evidence of any conflict between them. However, he gave this memoir – and much more in similar vein – long after the Islamic empire was established, when only good things could be spoken of Muhammad; and he did not include any specific events from his childhood. It is clear that Hind was never in Muhammad’s inner circle. His name does not appear in Ibn Hisham’s recension of Ibn Ishaq’s ''Sirat'', which lists all the early converts and describes, name by name, the doings of the emigrants in Medina. Nor does he appear in the ''ahadith'' covering that period. This suggests that he did not become a Muslim until the conquest of Mecca in 630, when Muhammad appointed him a governor in Yemen.<ref>{{Tabari|3|pp. 228-230, 318-321, 328}}; Ibn Hajar, ''Al-Isaba'' 3:515:3258; both cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> The distant location of this post would have continued to keep him away from Muhammad’s intimate affairs. Hind died after 656 at Basra in Syria. “The market was cancelled that day, and there was no loading or unloading of ships.”<ref>{{Tabari|39|p. 80}}.</ref> He had at least one son, also named Hind; but it is again reported that no descendants survived to the time of writing.<ref>Ibn al-Kalbi, ''Jamharat al-Nasabi'', cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref>

Over the next ten years, Khadijah bore six more children to Muhammad, attended at each birth by a midwife named Salma.<ref>Bewley/Saad 8:10, 160.</ref> From their first son, Qasim, Muhammad took the ''kunya'' Abu Qasim. There followed Zaynab, Abdullah, Ruqayya, Umm Kulthum and Fatima.<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> Some historians name two additional sons, ''Al-Tahir'' (“the Pure”) or ''Al-Tayyib'' (“the Good”), but this is a misreading of Waqidi, who clearly states that these were both bynames given to Abdullah.<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.1/ Ibn Saad, ''Tabaqat'' 1:36:1]. Also cited in Muir (1861) 2:27f.</ref> Qasim and Abdullah both died in infancy; the girls all grew up.<ref>Guillaume/Ishaq 82; Ibn Hisham note 918; Bewley/Saad 8:10.</ref> Fatima, who looked like Muhammad<ref>{{Bukhari|4|56|819}}. {{Abudawud|41|5198}}.</ref> and was his favourite,<ref>Bewley/Saad 8:16. [http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}.</ref> is known to Muslims as ''az-Zahra'' (“the Dazzling”) and is regarded as a great saint.<ref>See [http://www.kalamullah.com/Books/women_around_the_messenger.pdf/ “Fatimah az-Zahra” in Qutb, M. A. (1995). ''Women around the Messenger''. Translated by A. A. Imam. Riyadh: International Islamic Publishing House] for a typical hagiography.</ref>

In addition to their biological children, Muhammad and Khadijah freed and adopted their slave-boy, Zayd ibn Haritha. Zayd was from the Udhra tribe. At a young age he was kidnapped by slave-traders and sold on the slave-market for 400 ''dirhams'' (about £2,000). He was purchased by Khadijah’s nephew, who made her a present of him. When it became clear that Muhammad and Khadijah would not have a son of their own, Muhammad took Zayd to the steps of the Ka’aba and declared before the assembled citizens that he took Zayd to be his heir.<ref>{{Tabari|39|pp. 6-9}}.</ref> Although Muhammad kept Zayd close to him<ref>Guillaume/Ishaq 115; 314-315. {{Tabari|7|p. 8}}. {{Bukhari|4|53|324}}. {{Abudawud|12|2271}}. {{Muslim|8|3441}}.</ref> and conferred many small favours on him,<ref>Guillaume/Ishaq 186; 308; 364; 660; 662; 664. {{Tabari|7|16}}. Bewley/Saad 8:72. {{Bukhari|5|59|562}}.</ref> when the two finally had a conflict of interest, Muhammad ignored Zayd’s rights and served only himself.<ref>See {{Tabari|8|pp. 1-4}}.</ref>

When a drought caused widespread hardship, Khadijah presented Muhammad’s former foster mother with 40 sheep and a camel loaded with supplies.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 27.20/ Ibn Saad, ''Tabaqat'' 1:27:20.]</ref> Muhammad volunteered to relieve his uncle Abu Talib by taking charge of one of the latter’s children. Thereafter Muhammad and Khadijah brought up Muhammad’s young cousin Ali but they did not adopt him legally.<ref>{{Tabari|6|p. 83}}.</ref> Again, Muhammad always made a great show of affection towards Ali<ref>E.g., Guillaume/Ishaq 234, 286, 293, 593, 650; {{Bukhari|4|52|219}}; {{Muslim|1|141}}; {{Muslim|31|5917}}.</ref> and even gave him Fatima as his wife.<ref>{{Tabari|39|p. 167}}.</ref> But the apparent success of this family arrangement has to be set against the reality that Ali grew up with a remarkable lack of empathy for other human beings.<ref>E.g., Guillaume/Ishaq 496; {{Bukhari|5|59|637}}; {{Bukhari|8|82|803}}; {{Bukhari|8|81|769}}; {{Bukhari|9|84|57}}.</ref>

==Polytheism==

Modern hagiographers sometimes claim that the virtuous Khadijah, "unlike her people, never believed in nor worshipped idols." <ref>"''One particular quality in Khadija was quite interesting, probably more so than any of her other qualities mentioned above: she, unlike her people, never believed in nor worshipped idols.''" - [http://www.al-islam.org/masoom/bios/khadija.htm/ Al-Jibouri, Y. T. (1994). ''Khadija Daughter of Khuwaylid, Wife of Prophet Muhammad (pbuh).]</ref> The early sources state otherwise. Khadijah kept in her house an idol of Al-Uzza, a virgin star-goddess who was the patroness of Mecca and was supposed to be powerful in war.<ref>[http://www.pantheon.org/areas/mythology/other/articles.html/ “Al-Uzza” in ''Encyclopaedia Mythica''].</ref><ref>[http://www.answering-islam.org/Books/Al-Kalbi/uzza.htm/ Al-Kalbi, ''The Book of Idols'', pp. 16-29.]</ref><ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1691&Itemid=109/ Ibn Kathir, ''Tafsir'' on Quran 53:19–26.]</ref> The family used to worship it just before bedtime.<ref>Ibn Hanbal, ''Musnad'' vol. 4 p. 222.</ref> Muhammad sometimes sacrificed a white sheep to the goddess,<ref>[http://answering-islam.org/Books/Al-Kalbi/uzza.htm/ Al-Kalbi, pp. 16-17.]</ref> and Khadijah sacrificed two kids at the birth of each son and one at the birth of each daughter.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> When Muhammad complained of the Evil Eye, Khadijah used to send for an elderly sorceress to charm it away.<ref>Yunus ibn Bakayr from Ibn Ishaq, cited in [http://books.google.com.au/books?id=tNHnAAAAIAAJ&printsec=frontcover&source=gbs_vpt_buy#v=onepage&q&f=false/ Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 7. Manchester: Manchester University Press.]</ref> In 605 a severe flood damaged the Ka’aba, and the principal citizens of Mecca cooperated to rebuild it. Muhammad played a prominent part by arbitrating a dispute over who should have the honour of reinstalling the [[Black Stone]].<ref>Guillaume/Ishaq 84-86.</ref> He gave no hint at that date that he had rejected any of the 360 gods whom he thus rehoused.

However, at an unspecified date and for an unknown reason, Muhammad and Khadijah became disillusioned with their traditional religion. Muhammad and his son Zayd came under the influence of the outspoken monotheist Zayd ibn Amr al-Adiyi, who told them that he never ate meat offered to idols. Muhammad then decided that he too would never again sacrifice to Al-Uzza.<ref>Guillaume/Ishaq 99. See also {{Bukhari|7|67|407}}; {{Bukhari|5|58|169}}. Variant forms of this ''hadith'' are cited in [http://www.kister.huji.ac.il/content/bag-meat-study-early-%E1%B8%A5ad%C4%ABth/ Kister, M. J. (1970). “A Bag of Meat.” A Study of an Early Hadith. ''Bulletin of the School of Oriental and African Studies, 33'', 267-75.] Ibn Ishaq (Guillaume, pp. 102-103) describes how Zayd ibn Amr was eventually murdered. Although the culprit was never discovered, Ibn Ishaq apparently suspected Zayd’s half-brother, Al-Khattab ibn Nufayl, the father of Caliph Umar.</ref> Finally he confessed his unbelief to Khadijah. She replied by telling him to “Leave Al-Lat and leave Al-Uzza.”<ref>"''A neighbour of Khadijah bint Khuwaylid heard the Prophet say, “O Khadija! By Allah, I do not worship Al-Lat or Al-Uzza. By Allah, I do not worship [them] at all.” Khadijah replied, “Leave Al-Lat and leave Al-Uzza.” He [the neighbour] said this was their idol, which they all used to worship, after which they would lie down to sleep.''" - Ibn Hanbal, ''Musnad'' vol. 4 p. 222.</ref> (Al-Lat was an earth-mother goddess who was revered in Ta’if.)<ref>[http://www.pantheon.org/articles/a/allat.html/ “Allat” in ''Encyclopaedia Mythica''.]</ref><ref>[http://www.answering-islam.org/Books/Al-Kalbi/allat.htm/ Al-Kalbi, ''The Book of Idols'', pp. 14-15.]</ref> Such a placid acceptance of her husband’s apostasy suggests that Khadijah in her turn had already lost faith.

It is not stated what Muhammad and Khadijah did with their idol; nor is it known which religious group, if any, they joined next. Monotheists who lived in or travelled through Mecca included Jews, Christians, Zoroastrians and Sabians;<ref>{{Quran|2|62}}. {{Quran|5|69}}. {{Quran|22|17}}. Guillaume/Ishaq 90, 106.</ref> but Zayd ibn Amr did not identify with any of these groups. However, there is little doubt that Muhammad and Khadijah learned monotheistic ideas – Heaven, Hell, holy books, prophets – from Khadijah’s cousins Waraqa ibn Nawfal and Uthman ibn Al-Huwayrith and from Muhammad’s cousin Ubaydallah ibn Jahsh.<ref>Guillaume/Ishaq 99.</ref> Khadijah began to speak as if there was only one God.<ref>Guillaume/Ishaq 106-107.</ref>

==Islam==

[[File:Mount Hira Cave.jpg|right|thumb|This cave in Mount Hira is widely believed to be the same cave where Muhammad first encountered Jibreel. It is now a popular tourist destination for Muslim pilgrims.|200px]]

Muhammad took to meditating in caves, often leaving his family for days at a time to focus on his devotions.<ref>Guillaume/Ishaq 105.</ref> In August 610, when he was 39 years old, these meditations were interrupted by an experience that terrified him.<ref>It could have been an epileptic fit, a psychotic episode or an ordinary nightmare. Since he was alone, there is no way to know.</ref> He staggered home to Khadijah under the conviction that he had seen the angel Jibreel (Gabriel) and that he was demon-possessed.<ref>Guillaume/Ishaq 106.</ref> Khadijah wrapped him in a blanket and consoled him. She did not believe that Muhammad could be possessed. “Allah would not treat you thus since he knows your good character. So rejoice and be glad! I have hope that you will be the prophet of this community.” Then she put on her cloak and took Muhammad to consult her cousin Waraqa.<ref>Guillaume/Ishaq 106-107. {{Tabari|6|p. 72}}.</ref>

Waraqa was a blind old man who had converted to Christianity and had studied an Arabic translation of the Gospels.<ref>Guillaume/Ishaq 99; {{Muslim|1|301}}.</ref> According to Muhammad, Waraqa declared: “Holy, holy! This was the great ''Namus'' [law] that came to Moses. You are the prophet of these people. Should I live till you receive the Divine Message, I will support you strongly.”<ref>Guillaume/Ishaq 107. {{Bukhari|1|1|3}}. {{Bukhari|4|55|605}} [http://www.searchtruth.com/book_display.php?book=55&translator=1&start=55&number=597]. {{Bukhari|9|87|111}} [http://www.searchtruth.com/book_display.php?book=87&translator=1&start=0&number=0]. {{Muslim|1|301}}.</ref> If Waraqa really said this, he did not keep his promise. Although he lived for at least another three years,<ref>Guillaume/Ishaq 144,</ref> people afterwards had to ask whether he had even been a Muslim,<ref name="Tir4623">"''Aisha narrated. Someone asked Allah’s Messenger about Waraqa. So Khadijah told him, “He believed in you, but died before you appeared as a prophet.” Allah’s Messenger then said, “I was shown him in a dream, wearing white clothes, and if he had been one of the inhabitants of Hell he would have been wearing different clothing.''” - [http://www.oocities.org/tirmidhihadith/page7.html/ Tirmidhi 4623.]</ref> meaning that Waraqa never made a public profession of Islam. Nobody except Muhammad and Khadijah ever heard him endorse Muhammad as a prophet. Muhammad even admitted to Aisha that he had required prompting from Khadijah before he could answer this straightforward question.<ref name="Tir4623"></ref>

It was not Waraqa whose confidence moved Muhammad to discard his terrors and believe in his own mission, but Khadijah herself.<ref>Guillaume/Ishaq 112.</ref> Within hours of deducing that her husband was a prophet, she secured the conversion of her next-door neighbour.<ref>{{Tabari|39|p. 201}}.</ref> When he next announced that Jibreel was in the room, Khadijah tested the visitor (whom she could not see) by standing in his supposed line of vision, stripping off her gown and enticing Muhammad to have sex with her. Muhammad then reported that Jibreel had departed, and Khadijah declared that Jibreel’s modesty was a certain sign that he was an angel and not a demon.<ref>Guillaume/Ishaq 107. {{Tabari|6|p. 73}}. The sanitised version of this story, in which Khadijah merely removes her veil, is unlikely to be the correct one, as Khadijah died long before the veil was mandated. The mere removal of a veil would not have shocked anyone at that early date – assuming that a lady sitting indoors was even wearing one.</ref>

Soon after this, Muhammad reported that Jibreel had stopped visiting him. Despite his initial terror of his strange experiences, he was now distraught by their absence.<ref>Guillaume/Ishaq 111.</ref> Several times he became so depressed that he considered committing suicide by throwing himself off a cliff. Although he returned home from each attempt saying that Jibreel had reappeared in time to prevent him,<ref>{{Tabari|6|p. 76}}. {{Bukhari|9|87|111}}.</ref> the angel did not remain long enough to give him any new prophecies. Eventually Khadijah taunted him: “I think that your Lord must have come to hate you!”<ref>{{Tabari|6|p. 70}}.</ref> This goading, the only recorded incident in which her sympathy for her husband failed, suggests a profound disappointment with the possibility that Muhammad might not be a prophet after all. It was very soon afterwards that Muhammad reported a new prophecy: “Thy Lord hath not forsaken thee, nor doth He hate thee...”<ref>{{Quran|93|3}}.</ref>

Muhammad never again mentioned being afraid of the angel. Thenceforth he reported regular visits from Jibreel, who brought new revelations from Allah.<ref>{{Bukhari|1|1|3}}. {{Bukhari|6|60|478}}. Guillaume/Ishaq 111-112.</ref> One of the earliest messages concerned the correct ritual for the five daily prayers. After this Muhammad was often to be seen in full public view, first abluting then standing face to the Ka’aba to pray, with Ali at his side and Khadijah a pace behind them.<ref>Guillaume/Ishaq 112-114. Bewley/Saad 8:11.</ref> Khadijah accepted from the beginning that a woman’s place in Islam was behind the men. Their four daughters and Zayd were also among the earliest converts.<ref>Guillaume/Ishaq 114-115, 313-314.</ref> After the conversion of Abu Bakr, of course, there was no turning back.<ref>Guillaume/Ishaq 114-117.</ref>

==The Persecution==

After three years and some fifty converts,<ref>Guillaume/Ishaq 115-117.</ref> it was known throughout Mecca that Muhammad considered himself a prophet. He received little attention<ref>{{Tabari|6|p. 93}}.</ref> until the day when he gathered his relatives together for a dinner-party and invited them to forsake their idols and submit to Allah. But no mass-conversions followed;<ref>Guillaume/Ishaq 117-119.</ref> the Meccans doubted, questioned and ignored him. Discouraged, Muhammad confided his troubles to Khadijah,<ref>Guillaume/Ishaq 191.</ref> who was quick to console him. The citizens of Mecca accused him of outright lying, and Khadijah continued to reassure him that he was a prophet.<ref>Ibn Hanbal, ''Musnad'' volume 6 p. 117-118.</ref> Debates led to angry arguments and mockery, and Khadijah disparaged their folly. Notwithstanding this concise summary of Khadijah’s attitude, surprisingly few specifics are recorded. The exact words of her counter-mockery do not survive, and nor is it precisely described how she “helped him in his work.”<ref>Guillaume/Ishaq 117.</ref> There are very few ''ahadith'' about her everyday life with Muhammad or her involvement in community affairs, although there must have been multiple witnesses to both.

Muhammad kept preaching, and the public arguments led to fights in the streets. It was a Muslim who struck the first blow,<ref>Guillaume/Ishaq 118.</ref> but when Muhammad continued his “shameless” attacks,<ref>Francis Edwards Peters, ''Muhammad and the Origins of Islam'', p. 169, SUNY Press.</ref> mocking the idols in the Ka’aba, the pagans began a systematic campaign of punishing Muslim slaves and teenagers.<ref>Guillaume/Ishaq 143-145.</ref> One of the worst offenders was Khadijah’s brother Nawfal, whom the Muslims called “a satan of the Quraysh.” He once tied Abu Bakr to his kinsman Talha ibn Ubaydullah and left them helplessly roped together.<ref>Guillaume/Ibn Ishaq 127-128.</ref> His attitude raises interesting questions about Khadijah’s relationship with her brother – especially as Nawfal’s own son was an early convert to Islam.<ref>Guillaume/Ishaq 147.</ref> However, while his spiteful prank no doubt caused Abu Bakr and Talha some inconvenience, if this was deemed the action of a “satan”, then the general harassment of freeborn adults was far from life-threatening. The majority of these converts fled to Abyssinia, where the Christian King extended his unqualified protection. Muhammad and Khadijah, being under the protection of Muhammad’s uncle Abu Talib, remained in Mecca.<ref>Guillaume/Ishaq 146ff.</ref>

More questions about Khadijah’s family arise over Abu Bakr’s purchase and manumission of seven mistreated slaves,<ref>Guillaume/Ishaq 144.</ref> among them Al-Nahdiya bint Habib and her (unnamed) daughter. The story is told of how Al-Nahdiya’s mistress swore never to free them, of how quickly she changed her mind when she heard Abu Bakr’s ransom-offer, and how they dutifully postponed accepting their freedom until they had finished grinding their ex-mistress’s flour.<ref>Guillaume/Ishaq 144.</ref> But the usual retellings of this story omit one important detail: Al-Nahdiya was Khadijah’s own grand-niece. Khadijah’s sister Ruqayqa had a daughter named Umayma bint Abdullah.<ref>Bewley/Saad 8:1, 180.</ref> There was something irregular about Umayma’s married life: “she went to a foreigner” (whatever this expression means) and married a man from Ta’if. The daughter of this union was the slave Al-Nahdiya bint Habib.<ref>Bewley/Saad 8:180-181. Umayma appears not to have become a Muslim until the conquest of Mecca in 630, hence she was not persecuted.</ref> What is more, Al-Nahdiya’s owner belonged to the rival Abduldar clan.<ref>Guillaume/Ishaq 144.</ref> It is not clear whether Umayma herself had been for some reason reduced to slavery or whether it was only her daughter, perhaps deemed in some way illegitimate, who was in bondage. Either way, Khadijah could have easily afforded to ransom her nieces if she had wanted to; since she did not, there must have been some social disgrace or personal grudge associated with Al-Nahdiya’s situation that made Khadijah unwilling to help her. For that matter, no other family member helped either. Since the exact chronology of these events is unknown, it is difficult to discern whether there was any connection between Nawfal’s trick with the rope and Abu Bakr’s ransom of Nawfal’s embarrassing nieces. Indeed, it is difficult to calculate overall how much of the harassment of Muslims was due to Islam and how much might be attributed to old quarrels from pre-Islamic times.

Muhammad warned his opponents of Hellfire, graphically describing how sinners would be “thrown headlong”<ref>{{Quran|26|94}}.</ref> into “a fierce blast of fire and boiling water, shades of black smoke,”<ref>{{Quran-range|56|42|43}}.</ref> to drink “a boiling fluid, and a fluid dark, murky, intensely cold,”<ref>{{Quran-range|38|56|64}}</ref> allowing nothing to survive and nothing to escape, “darkening and changing the colour of man.”<ref>{{Quran-range|74|26|29}}. See also {{Quran|92|14}}. {{Quran-range|89|23|26}}. {{Quran|102|6}}. {{Quran-range|85|4|6}}. {{Quran|85|10}}. {{Quran-range|101|8|11}}. {{Quran-range|90|19|20}}. {{Quran|54|48}}. {{Quran-range|7|36|41}}. {{Quran|7|50}}. {{Quran|7|179}}. {{Quran|72|15}}. {{Quran|36|63}}. {{Quran-range|25|65|69}}. {{Quran-range|35|6|7}}. {{Quran-range|35|36|37}}. {{Quran|19|86}}. {{Quran|20|74}}. {{Quran-range|56|93|94}}. {{Quran-range|28|41|42}}.</ref> Khadijah had to take her share of the warning. When she asked about her children who had died in the days of ignorance, Muhammad replied, “They are in Hellfire. If you saw them, you would hate them.” When she asked about the child that she bore to him, he replied, “He is in Paradise... Verily, the believers and their children will be in Paradise, and the polytheists and their children in the Hellfire.”<ref>"''Khadijah asked Allah’s Apostle about her children who had died in the days of ignorance. Thereupon Allah’s Messenger said: “They are in Hellfire.” When he saw the sign of disgust on her face, he said: “If you were to see their station, you would hate them.” She said: “Allah’s Messenger, what about the child that I bore to you?” He said: “He is in Paradise.” Then Allah’s Messenger said: “Verily, the believers and their children will be in Paradise, and the polytheists and their children in the Hellfire.''” [http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117.]</ref> Muhammad’s conclusion is interesting in the light of the fact that ''all'' the children in question had died before Islam. He did not explain why Khadijah’s subsequent conversion was retrospectively effective to save some of her children but not all of them.

After the conversions of two famously violent citizens, Hamza ibn Abdulmuttalib<ref>Guillaume/Ishaq 131-132.</ref> and Umar ibn Al-Khattab,<ref>Guillaume/Ishaq 155-159.</ref> the ruling clans of Mecca declared a boycott. This boycott was against Muhammad’s entire clan, including its non-Muslims. Thenceforth no Meccan might trade, socialise or intermarry with the Hashimites.<ref>Guillaume/Ishaq 159-160.</ref> The clan inferred that they had been condemned to outlaw status and would not be protected against theft or violence. Fearing worse hostility to follow, in September 616 Abu Talib evacuated the Hashimites from Mecca proper. They camped out in a mountain gorge “formed by one of the defiles, or indentations of the mountain, where the projecting rocks of [Mount] Abu Cobeis pressed upon the eastern outskirts of Mecca. It was entered on the city side by a low gateway, through which a camel passed with difficulty. On all other sides it was detached from the town by cliffs and buildings.”<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap5.htm/ Muir (1861) vol. 2 pp. 176-178.]</ref> Such a narrow entrance could be constantly guarded, leaving the Hashimites safe but effectively trapped.

“The Quraysh blocked food-grain and other necessaries.”<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.1/ Ibn Saad, ''Tabaqat'' 1:53:1].</ref> For supplies the Hashimites had to depend on smuggler-friends who were willing and able to bypass the Meccans.<ref>Guillaume/Ishaq 160.</ref> For example, Hisham ibn Amr “used to bring a camel laden with food by night, and then when he had got it to the mouth of the alley, he took off its halter, gave it a whack on the side, and sent it into the alley to them. He would do the same thing another time, bringing clothes for them.”<ref>Guillaume/Ishaq 118.</ref> As the Hashimites had no way of earning money to pay for this food, they had to expend their savings. Over the next three years, Khadijah exhausted all her wealth to support the community.<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> The severity of the blockade continued to grow more intense and the Hashimites remained in the mountain pass for three years.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.1/ Ibn Saad, ''Tabaqat'' 1:53:1].</ref>

==Co-Wives==

Muslims often speak with pride of how Muhammad was faithful to Khadijah. They comment on how it was the "prime time of his youth and constitutes two-thirds of his marriage life,"<ref>"''His first marriage was with Khadija. He lived with her alone for twenty-five years. It was the prime time of his youth and constitutes two-thirds of his marriage [''sic''] life.''" - Al-Jibouri, Y. T. (1994). “[http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Marriages of the Prophet]” in ''Muhammad: The Prophet and Messenger of Allah. Qum, Iran: Ansariyan Publications.</ref> and that it "should be noted by those who criticise him for his polygamy in later years."<ref>"''The Prophet did not marry another woman during his first marriage with Khadija, is a fact that should be noted by those who criticise him for his polygamy in later years.''" - [http://www.bzu.edu.pk/PJIR/eng%201%20Hafiz%20M.pdf/ Saleem (2012)]</ref>

In one sense this is true. For example, when the Quraysh chiefs wanted to end the boycott, they offered Muhammad “as many wives as he wanted in marriage,” together with wealth, political power and a competent exorcist, if only he would stop reviling their gods. Muhammad scorned this bribe.<ref>{{Tabari|6|pp. 106-107}}. See also Guillaume/Ishaq 132-133.</ref> In this case, however, his loyalty to Khadijah can scarcely be disentangled from his loyalty to his own prophetic office. He responded to Khadijah’s support with a nepotistic revelation that the Virgin Mary had been the best woman of her generation while Khadijah was the best woman of the present generation.<ref>[http://www.searchtruth.com/book_display.php?book=55&translator=1&start=91&number=633/ Bukhari|4|55|642]. {{Bukhari|5|58|163}}. {{Muslim|31|5965}}.</ref> He claimed that although there were many perfect men, there had only ever been only three perfect women: Asiya “wife of Pharaoh,” who had rescued the infant Moses; Mary the virgin mother of the Prophet Jesus; and Khadijah. He later allowed that their daughter Fatima was also one of the four “best among the women of Paradise.”<ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}. See also {{Muslim|31|5966}}. He never called any of his other wives or daughters “perfect”, not even his fourth divine spouse, Kulthum the sister of Moses.</ref> How his three elder daughters reacted to such open favouritism is not recorded. When Khadijah once brought Muhammad a bowl of soup, she was granted a personal message from Jibreel (of which Aisha was later intensely jealous): “Give her Allah’s greeting and the good news that in Paradise she will have a palace built of a hollow pearl, where there will be no noise or fatigue.”<ref>Guillaume/Ishaq 111. Ibn Hisham note 148. {{Bukhari|3|27|19}}. {{Bukhari|5|58|167}}. {{Bukhari|5|58|168}}. {{Bukhari|9|93|588}}. {{Muslim|31|5967}}. {{Muslim|31|5968}}. {{Muslim|31|5970}}.</ref>

Yet despite this outward loyalty to Khadijah, it was exactly at this period when Muhammad frankly admitted that he was thinking about other women. It was only after 614 that he introduced to his descriptions of Paradise the “modest ''houris''” (virgins) with “lustrous eyes” and “swelling breasts” who reclined “like pearls or rubies” on “green cushions”.<ref>{{Quran|38|52}}. {{Quran-range|56|22|23}}. {{Quran-range|37|48|49}}. {{Quran|44|54}}. {{Quran|52|20}}. {{Quran|78|33}}.</ref> According to Muir, all of the Qur’anic descriptions of ''houris'' date to the last few years of Khadijah’s life; after Muhammad moved to Medina, remarried to a younger woman, there were only two brief and tame references<ref>{{Quran|2|25}}. {{Quran|4|57}}.</ref> to “companions pure”.<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap4.htm/ Muir (1861) 2:141-144]. See also [http://www.muhammadanism.org/Canon_Sell/Quran/p024.htm/ Sell, E. (1923). ''The Historical Development of the Qur'an'', 4th Ed, pp. 25-26. London: People International.]</ref> Muir might have miscalculated, as the most detailed reference to the divine virgins<ref>{{Quran-range|55|56|58}} {{Quran-range|55|70|76}}.</ref> is sometimes dated to the Medina period,<ref>[http://www.wikiislam.net/wiki/Chronological_Order_of_the_Qur'an]</ref> although the German historian Nöldeke assigned even this one to Khadijah’s lifetime.<ref>[http://www.truthnet.org/islam/Watt/Chapter7.html/ Bell, R. (1953). Introduction to the Qur’an. Revised by Montgomery Watt (1970). Chapter 7: “The Chronology of the Qur’an.” Edinburgh University Press.]</ref> Regardless of the exact date when Muhammad eventually shifted his focus, it is certain that the ageing Khadijah knew about the ''houris''.

The boycott against the Hashim clan was lifted “in the tenth year” (between August 619 and August 620), and Muhammad’s clan returned to their houses in Mecca.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.3/ Ibn Saad, ''Tabaqat'' 1:53:3].</ref> By this time, Khadijah was dying.<ref>Bewley/Saad 8:12.</ref> Muhammad comforted her in her final illness with the reminder that she was going to her jewelled palace in Paradise – so she must convey his best wishes to her co-wives. When Khadijah expressed surprise at the news that Muhammad already had deceased wives, he explained that Allah had wedded him in Paradise to Queen Asiya, to “Kulthum the sister of Moses” and to the Virgin Mary. The theme of having four wives appears to have been on his mind even in his last moments with Khadijah. She responded with the conventional congratulation to a newlywed: “May the union be blessed.”<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26.] Muhammad’s invention of the character “Kulthum” appears to be the aftermath of his embarrassing discovery that the sister of Moses was not identical with the Virgin Mary. (See {{Quran-range|19|27|28}}; {{Muslim|25|5326}}.) He must have over-corrected his error by deducing that Moses’ sister was not even named Maryam.</ref>

==Death==

Khadijah died on 10 Ramadan “in the tenth year of prophethood, three years before the ''Hijra'',” i.e., on 22 April 620, and was buried in Mount Hajun Cemetery near Mecca.<ref>Guillaume/Ishaq 191. {{Tabari|39|pp. 4, 161}}. Bewley/Saad 8:152. Yet another disputed fact about Khadijah’s life is the date of her death. Ibn Saad (Bewley 8:12) also cites 20 Ramadan (2 May) of the tenth year. [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] summarises several traditions that cite variant years: one, two, four, five or six years before the ''Hijra''. Assuming that Ibn Ishaq, Ibn Saad and Tabari are correct to prefer “three years before the ''Hijra''”, this suggests a miscalculation on the part of those modern biographers who state that Khadijah died in 619.</ref>

“The Messenger of Allah was so grieved about Khadijah that people feared for him.”<ref>Bewley/Saad 8:44.</ref> For the rest of his life, he spoke warmly and often of her<ref>{{Bukhari|5|58|164}}. {{Bukhari|5|58|165}}. {{Bukhari|5|58|166}}. {{Bukhari|7|62|156}}. {{Bukhari|8|73|33}}. {{Muslim|31|5971}}. {{Muslim|31|5974}}.</ref> and sometimes seemed overwhelmed by sorrow at her absence.<ref>{{Bukhari|5|58|168}}</ref> He used to say: “Khadijah believed in me when they doubted me; she financed me when they tried to starve me out; and she is the mother of my children. Allah himself nurtured love for her in my heart.”<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118. {{Muslim|31|5972}}.</ref>

Islam changed direction after Khadijah’s death. Within seven weeks Muhammad had become a bigamist.<ref>{{Tabari|39|pp. 170, 171}}. Bewley/Saad 8:39, 43, 152.</ref> At the same time he began negotiations for military alliances with foreign tribes,<ref>Guillaume/Ishaq 192-195, 197-199.</ref> although it was to be another two years before he succeeded in declaring war on Mecca.<ref>Guillaume/Ishaq 201-213, 324.</ref> Even the sections of the Qur’an that were composed at the end of Muhammad’s Meccan period, though narrative rather than legislative, read more like the flat prose of Medina than the poetry of Khadijah’s lifetime.<ref>[http://www.muhammadanism.org/Canon_Sell/Quran/p074.htm/ Sell (1923), p. 74.] [http://www.truthnet.org/islam/Watt/Chapter7.html/ “The Chronology of the Qur’an.” In Bell, R. (1970). ''Introduction to the Quran.'' Revised by Montgomery Watt. Edinburgh University Press.]</ref> It is frequently said that “Islam arose by Ali’s sword and Khadijah’s wealth.”<ref>E.g., [http://www.al-islam.org/masoom/bios/khadija.htm/ Al-Jibouri, Y. T. (1994). Khadija Daughter of Khuwaylid Wife of Prophet Muhammad (pbuh)].</ref> It is clear that what Khadijah contributed to the foundations of Islam was far more than money.

{{Core Women}}

==See Also==

*[[Muhammad's Wives]]'' - A hub page that leads to other articles related to Muhammad's wives and concubines''

{{Translation-links-english|[[Хадиджа_бинт_Хувайлид|Bulgarian]], [[Khadijah_bint_Khuwaylid_-_Italiano|Italian]]}}

==External Links==

*[{{Reference archive|1=http://www.faithfreedom.org/forum/viewtopic.php?t=47335|2=2012-08-22}} How do you explain Khadija?]

==References==
{{Reflist|30em}}

[[Category:Muhammad]] [[Category:Islam and Women]][[Category:Muslims]]

Khadijah bint Khuwaylid

2015-05-06T16:00:11Z

Commentator: /* Why Muhammad Married Her */

[[File:Khadijah bint Khuwaylid.jpg|right|thumb|Khadijah’s “medal” in ''Promptuarii iconum insigniorum'' (1553). Lyon: Rouillé. This illustration made no pretense of being an accurate portrait but it has become a widely accepted symbolic representation of Khadijah.|200px]]

'''Khadijah''' or '''Khadīja bint Khuwaylid''' (خديجة بنت خويلد‎) was Prophet [[Muhammad]]’s first wife and she was his only wife as long as she lived.<ref>Ibn Hisham note 127, note 918. {{Muslim|31|5975}}.</ref> She is known to Muslims as ''al-Kubra'' (“the Great”)<ref>E.g., [http://www.al-islam.org/khadija/ Razwy, S. A. A. (1990). ''Khadija tul Kubra: A Short Story of Her Life''. New York: Tahrike Tarsile Qur'an.]</ref> and ''al-Tahira'' (“the Pure”).<ref>E.g., [http://l.b5z.net/i/u/6103974/f/wives_of_the_prophet.pdf/ Mus’ad, M. F. (2001). ''Wives of the Prophet Muhammad: their Strives and Their Lives'', p. 7. Cairo: Islamic Inc.]</ref> Twelve of [[Muhammad's Wives|Muhammad’s wives]] are credited with the title ''Umm al-Muminun'' (“Mother of the Faithful”),<ref>{{Quran|33|6}}.</ref> but Khadijah occupies a unique position as the Mother of [[Islam]] itself.

==Background==

Khadijah was born in Mecca, a member of the dominant Quraysh tribe. Her grandfather Asad, chief of her clan, was a grandson of Qusayy ibn Kilab, Keeper of the [[Kaaba|Ka’aba]] and ruler of Mecca.<ref>Guillaume/Ishaq 24, 82.</ref> This Qusayy had also been a great-great-great-grandfather of Muhammad.<ref>Guillaume/Ishaq 3.</ref> Her mother, Fatima bint Za’ida, was from another Quraysh clan, the Amir ibn Luayy.<ref>Guillaume/Ishaq 82.</ref> The name ''Khadijah'' means “premature”,<ref>“Khadija” in [http://www.almaany.com/home.php?language=english&lang_name=Arabic&word=Khadija/ Almaany Arabic-English Dictionary]. [http://www.behindthename.com/name/Khadija/ Behind the Name].</ref> suggesting the circumstances of her birth.

The traditions about Khadijah’s early life are scarce and often contradictory. It is generally accepted that she was born “fifteen years before the Elephant” and that she was 65 ([[lunar]]) years old when she died,<ref>E.g., {{Tabari|6|p. 47}}.</ref> indicating a birth date between July 556 and July 557. However, the source of this tradition is Khadijah’s nephew, Hakim ibn Hizam,<ref>Bewley/Saad 8:9, 11-12. {{Tabari|39|pp. 41, 106}}.</ref> who was one of the many early Muslims who claimed his own age to be 120.<ref>{{Muslim|10|3662}}. See also {{Tabari|39|pp. 40, 43}}, where Huwaytib ibn Abduluzza claims to be 120 years old, yet in the same breath betrays that he cannot count.</ref> By contrast, Abdullah ibn Abbas, the cousin who lived at Muhammad’s side through the final years in [[Medina]],<ref>{{Tabari|39|p. 95}}.</ref> stated that “on the day Khadijah married Allah’s Messenger, she was 28 years old.”<ref>[http://qurango.com/images/b/5/293.jpg/ Ibn Kathir, ''Al-Bidaya wa’l-Nihaya'' vol. 5 p. 293]. Majlisi, ''Bihar al-Anwar'' vol. 16 p. 12. Ibn Ishaq, cited in Al-Hakim al-Nishaburi, ''Mustadrak'' vol. 3 p. 182.</ref> If this is correct, she was born between March 568 and March 569. Variant traditions claim other years.<ref>See [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister, M. J. (1993). The Sons of Khadija. ''Jerusalem Studies in Arabic and Islam, 16'', 59-95.]</ref> Whatever her precise date of birth, she was still of childbearing age as late as 605.

Khadijah’s personality is described as “determined and intelligent”.<ref>Guillaume/Ishaq 82.</ref> Although it is not explicitly stated that her father was a merchant, “the Quraysh were a people given to commerce,”<ref>Guilaume/Ishaq, p. 82.</ref> so Khadijah may have spent her childhood sitting in the bazaars learning to negotiate bargains. Her known siblings were two brothers, Hizam<ref>Guillaume/Ishaq 160.</ref> and Al-Awwam,<ref>Guillaume/Ishaq 115.</ref> two sisters, Ruqayqa<ref>Bewley/Saad 8:180.</ref> and Hala,<ref>{{Bukhari|5|58|168}}</ref> and a paternal half-brother, Nawfal.<ref>Guillaume/Ishaq 177.</ref> At one stage, there was talk of [[Marriage|marrying]] Khadijah off to her [[Cousin Marriage in Islam|cousin]], Waraqa ibn Nawfal, but this never happened.<ref>Bewley/Saad 8:9.</ref>

==Husbands==

Khadijah’s first husband was Atiq ibn A’idh (or Abid), a junior member of the Makhzum clan.<ref>Ibn Hisham note 918. Bewley/Saad 8:151.</ref> The Makhzumites had grown wealthy on trade, and their generosity had won them the loyalty of their neighbours. They were now serious contenders for the leadership of the city.<ref>Guillaume/Ishaq 142-143. See also Bewley/Saad 8:61; {{Tabari|39|p. 196}}.</ref> This match was therefore a step up the social scale for Khadijah, though perhaps a small step if her family also had money. Atiq and Khadijah had two children, suggesting – since Khadijah produced her children within two-year intervals<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> – that the marriage lasted between two and four years. From their daughter, Hind, Khadijah derived her ''kunya'' Umm Hind.<ref>Bewley/Saad 8:9. {{Tabari|39|p. 161}}.</ref> Their son, Abdullah,<ref>Ibn Hisham note 918.</ref> died in infancy.<ref>[http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117].</ref> Most sources state that Atiq died,<ref>{{Tabari|9|p. 127}}.</ref> although there is a variant tradition that the marriage ended in divorce.<ref>[https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] summarises these sources, citing Ibn Ishaq, as transmitted by Yunus ibn Bukayr, ''Al-Siyar wa-l-Maghazi'' p. 82, and Majlisi, ''Bihar al-Anwar'' vol. 16 p. 10, for Atiq’s death, and Baladhuri, ''Ansab al-Ashraf'' vol. 1 pp. 406-407, for divorce.</ref>

Khadijah then married a Bedouin nobleman, Malik ibn An-Nabbash, who was from the Tamim tribe. In the way of nomads who aspired to an urban lifestyle, Malik and his two brothers had immigrated to Mecca and formed an alliance with the Abduldar clan of the Quraysh.<ref>Bewley/Saad 8:9, 151. {{Tabari|9|p. 127}}. {{Tabari|39|p. 79}}.</ref> Given their highborn origins, the Tamim brothers would have interacted with their new allies as equals rather than as vassals. To complete their Meccan citizenship, they sought Quraysh wives, to whom they could offer rank, connections and probably also money. It is interesting that Malik chose Khadijah, for the Asad clan was the traditional rival of Abduldar.<ref>Guillaume/Ishaq 57.</ref> Their marriage produced three children, suggesting that it lasted between four and six years. From their first son, Hala, Malik took his ''kunya'' Abu Hala.<ref>Bewley/Saad 8:9. [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] documents sources in which Malik was also known as Hind and his son Hala was also known as Al-Harith. It was not uncommon for Arabs to be known by alternative and apparently unrelated names.</ref> Their second son was, confusingly, also named Hind.<ref>Ibn Hisham note 918. Bewley/Saad 8:9.</ref> Their daughter, Zaynab,<ref>Ibn Hisham note 918.</ref> probably died young, as no more is heard about her, and Khadijah later mentioned that she had borne each of her first two husbands a child who had died in infancy.<ref>[http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117].</ref>

In contradiction to all this, some sources state that Khadijah married Abu Hala first and Atiq second.<ref>E.g., Bewley/Saad 8:9.</ref> However, a ''kunya'' was usually taken from a firstborn child, indicating that Umm Hind and Abu Hala did not share the same firstborn.

It is not known when or how Abu Hala died, but the Sacrilegious War against the Qays-Aylan tribe dominated the years 591–594.<ref>Guillaume/Ishaq 82. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 32.1/ Ibn Saad, ''Tabaqat'' 1:32:1]. Strangely, Ibn Hisham note 124 claims an outbreak date as early as 585. Although note 124 was designed to be read immediately after the statement of Ibn Ishaq that it contradicts, there is not a word of explanation for the inconsistency. However, the preliminary hostilities commenced several years before the first full-fledged battle ([http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 pp. 2-5]). One possible explanation is that Ibn Hisham deliberately confused the first informal skirmish (when Muhammad was 14) with the first battle proper (when Muhammad was 20) so that his youth might excuse his lack of prowess in the fighting [http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ (Muir, 1861, pp. 6-7f)].</ref> Khadijah’s brother Hizam was killed in the second round of the conflict,<ref>{{Tabari|39|p. 41}}</ref> and their father Khuwaylid, who must have been some sixty years old, was a commander on the field.<ref>Waqidi, ''Kitab al-Maghazi'', cited in [http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 pp. 7f9, 22, 24f28].</ref> After Abu Hala’s death, several prominent citizens proposed marriage to the widowed Khadijah, some of them investing great sums of money into their courtship, but her father vetoed every match.<ref>{{Tabari|6|pp. 48-49}}. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref>

==Business==

Khadijah was the richest woman in Mecca. This explains why she attracted so many suitors. By the time Abu Hala died, she had become “a merchant woman of dignity and wealth. She used to hire men to carry merchandise outside the country.”<ref>Guillaume/Ishaq 82.</ref> While the claims that “half the trade in Mecca” belonged to Khadijah<ref>Bewley/Saad 8:10.</ref> are doubtless exaggerated, she may well have been the wealthiest single trader. The traditions do not state in what commodity she dealt, but among the exports of Mecca are mentioned leather, wool, perfume, silver, cheese and dried raisins.<ref>Guillaume/Ishaq 424, 547, 716. See also Crone, P. (2007). Quraysh and the Roman army: Making sense of the Meccan leather trade. ''Bulletin of SOAS, 70'', 63–88.</ref> Nor is it known how she originally acquired her business. Perhaps her father helped to set her up, but this opens the question of why Khadijah became more prosperous than any of her siblings. If she had a backer not available to them, it was probably one or both of her husbands. Or perhaps the business flourished because of Khadijah’s personal talents and efforts.

Muslim apologists sometimes point to Khadijah’s independence and success as an example of the great opportunities that Islam grants to women. Typical claims cite her as an example of the "vibrant, liberating spirit of early Islam"<ref>"''Khadija, the first wife of the Prophet ... an outstanding female liberating figure in history ... can help us reclaim the vibrant, liberating spirit of early Islam. That alone could go a long way in removing the current image of Muslims among non Muslims.''" - Bandukwala, J. S. “Hazrat Khadija was an outstanding female liberating figure in history,” letter to the editor in ''New Age Islam'', 22 May 2010.</ref> or state that the modern-day justifications for "denying girls an equal chance at success lies in archaic interpretations of religion".<ref>"''For Muslim girls everywhere, Khadijah is one of the first female role models introduced by parents and teachers of religion. A self-made businesswoman … She had already created her own success … The justification for denying girls an equal chance at success lies in archaic interpretations of religion… There is nothing contradictory about being a powerful Muslim female.''" - Saraswati, R. E. (2012). “[http://www.aquila-style.com/focus-points/khadijah-bint-khuwaylid-one-of-the-four-perfect-women/ Khadijah Bint Khuwaylid: Perfect Woman]” in ''Aquila Style''.</ref> These claims are illogical, since Khadijah’s career was established before Islam existed. What it really demonstrates is the opportunities that pre-Islamic Arabs (sometimes) granted to women, who not only mingled freely with men in the market-place but were also respected for doing so. Most merchants were men, but among the women were the very pagan Hind bint Utba<ref>Bewley/Saad 8:165.</ref> and the perfumer Asma bint Mukharriba.<ref>Bewley/Saad 8:209.</ref><ref>[http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., Bianquis, T., Bosworth, C. E., van Donzel, E., & Heinrichs, W. P. (Eds.). (2006). '''Encyclopaedia of Islam, 2nd Ed.'' Brill Online.]</ref> After Khadijah died, Muslim women were ordered to stay at home and wear veils,<ref>{{Quran|33|54}}</ref> and it became impossible for an adherent Muslim woman to conduct any such enterprise. Khadijah had no way of knowing that within a decade of her death, her lifestyle would be forbidden to the women of Arabia.

In the spring of 595, Khadijah required a new agent to accompany her camels to Syria. Her brother’s wife’s brother, Abu Talib ibn Abdulmuttalib,<ref>Guillaume/Ishaq 162, 585. Bewley/Saad 8:29.</ref> recommended the services of his ward, a nephew whom he could no longer afford to keep. Khadijah agreed to hire him for a higher commission than she usually paid.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 34.1/ Ibn Saad, ''Tabaqat'' 1:34:2.] Bewley/Saad 8:10.</ref> His name was Muhammad.<ref>Guillaume/Ishaq 82.</ref>

Two months later Muhammad returned to Mecca with merchandise worth nearly double what Khadijah had expected.<ref>{{Tabari|6|p. 48}}. Bewley/Saad 8:10.</ref> Goods commonly imported from Syria included grain, oil, wine, weapons, cotton and linen.<ref>Crone, P. (2007). [http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., et al. (Eds.) (2006).]</ref> As Khadijah worked on a profit-share basis,<ref>Guillaume/Ishaq 82.</ref> she doubled Muhammad’s commission.<ref>Bewley/Saad 8:10.</ref> It is said that Khadijah later dispatched him on a second trip, this time to Tihama<ref>{{Tabari|6|p. 49}}</ref> in Yemen to import frankincense, myrrh and fine textiles.<ref>Guillaume/Ishaq 128, 158, 271.</ref> It is not clear whether Khadijah took the unusual step of sending her agent southwards in the heat of summer<ref>Guillaume/Ishaq 58. [http://www.encislam.brill.nl/public/makka/ “Makka” in Bearman, P., et al. (Eds.) (2006).] See also {{Quran|106|2}}.</ref> in order to import a near-monopoly; or whether this second venture occurred during a subsequent winter, after Muhammad and Khadijah were already married, and the detail that she “employed” him is an error; or whether the whole timeline has been confused, and these events occurred over a longer timespan than is usually assumed. What is certain is that by the summer of 595, Khadijah had decided to marry her agent.<ref>Guillaume/Ishaq 82; Bewley/Saad 8:10.</ref>

==Possible motives for Muhammad marrying her==

Khadijah sent as her intermediary Nafisa bint Umayya, a freedwoman from Abu Hala’s tribe.<ref>Bewley/Saad 8:10, 172. She is sometimes known matrilinearly as Nafisa bint Munya, suggesting that she was illegitimate.</ref> Nafisa approached Muhammad at the bazaar and asked why he had never married. He replied that he could not afford to support a family. “But if money were no obstacle,” Nafisa persisted, “would you be willing to marry a lady of wealth, rank and beauty?” Muhammad asked which lady of that description would be willing to take him, and Nafisa named Khadijah. Muhammad instantly expressed his willingness.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref> When Khadijah next sent for Muhammad, it was to make a formal proposal. She spoke of how his noble ancestry, good reputation and personal honesty rendered him eligible, and offered herself as his wife.<ref>{{Tabari|6|p. 48}}.</ref>

When Muhammad told Nafisa that he had always wanted to marry but could not afford it, he was speaking directly from his personal experience. He had hoped to marry his cousin Fakhita, but Abu Talib had prevented it by giving her to a wealthy man and telling Muhammad that the family needed to marry money.<ref>{{Tabari|39|p. 196}}. Bewley/Saad, ''Tabaqat'' 8:109.</ref> Muhammad was looking for a wife and was happy to consider Khadijah’s offer. Critics of Islam emphasize that she was wealthy.

Muslim commentators have stressed how Khadijah was a “much older” woman although according to Abdullah ibn Abbas, one of Muhammad's companions and an early Qur'anic scholar, she was three years older than Muhammad. It is often claimed that due to her age, Muhammad must have been noble and high-minded to marry her for her character rather than her physical charms.<ref>"''The Beloved Holy prophet preferred to have his first marriage with a fifteen years older widow shows [''sic''] how the Beloved Holy Prophet had a value of nobility and character more than anything else.''" - Saleem, H. M. (2012). [http://www.bzu.edu.pk/PJIR/eng%201%20Hafiz%20M.pdf/ Justification of the marriages of the Beloved Holy prophet.] ''Pakistan Journal of Islamic Research, 9'', 1-20.</ref> It would be difficult, however, to prove that Muhammad was attracted only to Khadijah’s character and not to her money. While she was to prove both loyal and sympathetic,<ref>Guillaume/Ishaq 111</ref> it is not clear that Muhammad had had the opportunity to assess these character-qualities in advance. It is certain that he had had the opportunity to assess her wealth.

Regarding her appearance, the servant Nafisa mentioned that Khadija was “beautiful”.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.1/ Ibn Saad, ''Tabaqat'' 1:35:1].</ref> although the word “beautiful” in this context usually means “normal-looking” as opposed to deformed or ugly. A modern hagiography that describes her as “beautiful, tall and light-skinned”<ref>[http://www.maaref-foundation.com/english/library/pro_ahl/fatima/fatima_the_gracious/03.htm/ Ordoni, Abu M. (1987). ''Fatima the Gracious'', p. 27. Qum: Ansariyan Publications.]</ref> does not cite early sources.

==Controversial Wedding==

Khadijah asked for a dower of 20 camels.<ref>Guillaume/Ishaq 82; Ibn Hisham note 918.</ref> Twenty camels would have been worth about £8,000,<ref>Numerous ''ahadith'' such as {{Bukhari|2|24|528}} and {{Muslim|10|3893}} indicate that a camel cost about 80 ''dirhams'', although this varied with the age and health of the camel. Hence 20 camels would be worth 1,600 ''dirhams''. {{Bukhari|5|59|357}} indicates that an annual income of 5,000 ''dirhams'' was a comfortable living, so Khadijah’s dower was equivalent to four months’ (middle-class) income. However, it seems that a frugal person could survive on a ''dirham'' a day ([http://www.answering-islam.org/Books/Muir/Life4/chap25.htm/ Muir (1861) vol. 4 p. 156]), so the same sum came to over four years’ wages for a labourer. While it is almost impossible to calculate equivalent prices for such a different culture, the ''dirham'', a silver coin, was the price of a wooden bowl or a ground-sheet ({{Abudawud|9|1637}}) or a cheap necklace ({{Abudawud|14|2704}}), so we might, very roughly, think of a ''dirham'' as £5. A ''dinar'', a gold coin worth 10 ''dirhams'', was the price of a sheep.</ref> which was four times the dower that Muhammad gave to any of his subsequent wives.<ref>{{Tabari|39|p. 189}}. See also Ibn Hisham note 918. The same 400 ''dirhams'' (£2,000) was also the ransom for a war-captive ({{Abudawud|14|2685}}) or the starting price for a slave ({{Tabari|39|p. 6}}).</ref> This suggests that Khadijah was “worth four women” to him, i.e. that it was part of their marriage contract that he would not take another wife in her lifetime. A poor man like Muhammad would have had some trouble amassing such a hefty gift, even if he returned all the beasts that Khadijah had personally given him (she had paid his commissions in camels).<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 34.1/ Ibn Saad, ''Tabaqat'' 1:34:2.]</ref> His good fortune in attracting the wealthiest woman in Mecca must have delighted the investment-seeking Abu Talib, and we can only assume that the family combined resources to raise the dower.

Marriage required the consent of the bride’s guardian, and Khadijah’s father Khuwaylid had refused her previous suitors. She therefore plotted to secure his permission through trickery. She plied her father with wine until he was drunk. Then she slaughtered a cow, covered his shoulders with a new striped robe and sprinkled him with perfume, whereupon Muhammad and his uncles entered the house. Khadijah extracted the legally binding words from her father while he was too inebriated to know what he was saying. As the day wore on and the wedding party was in full swing, Khuwaylid recovered his sobriety enough to ask, “What is this meat, this robe and this perfume?” Khadijah replied, “You have given me in marriage to Muhammad ibn Abdullah.” Khuwaylid was as furious as his daughter had expected, protesting that he had never consented to any such thing and even unsheathing his sword. Muhammad’s kin also brandished weapons before everyone realised that the matter was not worth actual bloodshed. It was too late. Muhammad was Khadijah’s husband.<ref>{{Tabari|6|p. 49}}. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 35.4/ Ibn Saad, ''Tabaqat'' 1:35:4, 5.] See also Guillaume/Ishaq 83 and Ibn Hisham note 918.</ref>

Although the Muslim historian Waqidi denied this embarrassing story (even while reporting it), the British historian Muir points out that nobody had any reason to fabricate it. The tradition is from two independent sources, both of whom were biased in Muhammad’s favour and neither of whom had any reason to disparage Khadijah’s father or his clan. Two further independent sources, without mentioning the drunken party, state that it was Khuwaylid who married Khadijah to Muhammad. Although Waqidi claims that it was Khadijah’s uncle who gave her away because her father had died before the Sacrilegious War (591-594), his pupil Ibn Saad names Khuwaylid as a commander in that war. Muir therefore concludes that the tradition of Khuwaylid’s death “has been invented, to throw discredit on the story of his drunkenness.”<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap2.htm/ Muir (1861) vol. 2 p. 24f]. See also {{Tabari|6|pp. 48-50}}; Ibn Hisham note 918.</ref>

This story highlights the Arab assumption that marriage was a contract between bridegroom and father-in-law in which they transferred the guardianship of a woman. It was somewhat similar to buying a camel: the purchase required the consent of the vendor. Muhammad never questioned this view of marriage. It would have been highly convenient for him to perceive some of his marriages, including the one to Khadijah, as purely a contract between husband and wife. Yet there is no evidence that this concept ever occurred to him, even after he declared himself the final prophet who was wise for all time and had authority to change all the rules. To the end of his life, he was particular about meeting the legal requirement to contract with a guardian;<ref>E.g., see Bewley/Saad 8:63, 65; {{Tabari|39|pp. 178-179}}; Bewley/Saad 8:105.</ref> he never questioned that every woman belonged to a man.

This story also reveals how Khadijah and Muhammad understood consent. It did not need to be “free” or “informed”; any type of consent was legally binding. This theme was to recur in Muhammad’s life. He was to extract consent at sword-point,<ref>E.g., Guillaume/Ishaq 547.</ref> under duress,<ref>E.g., Guillaume/Ishaq 314-315. Bewley/Saad 8:87-88.</ref> from an immature or unsound mind,<ref>E.g., Bewley/Saad 8:43.</ref> by withholding essential information,<ref>E.g., Guillaume/Ishaq 463-464. {{Tabari|39|p. 165}}.</ref> by offering a false dichotomy between two bad alternatives,<ref>Bewley/Saad 8:40. Guillaume/Ishaq 493.</ref> by exploiting spiritual beliefs,<ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=33&tAyahNo=36&tDisplay=yes&UserProfile=0/ Jalalayn, ''Tafsir'' Q33:36]. See also {{Quran|33|36}}. {{Bukhari|3|43|648}}, {{Muslim|4|3511}}.</ref> through bribery<ref>Guillaume/Ishaq 438; 594-597.</ref> or by making promises that he intended to break.<ref>E.g., Guillaume/Ishaq 504, 509. Bewley/Saad 8:181-182.</ref> Yet he never suggested there was any kind of ethical problem in extracting consent in whatever manner might succeed; it was the one who consented to Muhammad, no matter how, who was morally obliged to stand by his word.

==Marriage to Muhammad==

Muhammad and Khadijah were married for 25 years. Modern biographies of Khadijah sometimes claim her duties during the first fifteen years of her marriage were "purely those of a housewife and a mother,"<ref>"''During the first fifteen years of her marriage, Khadija’s duties were purely those of a housewife and a mother.''" - Razwy, S. A. A. (1990). ''Khadija-Tul-Kubra: The Wife of the Prophet Muhammed'', p. 146. New York: Tahrike Tarsile Qur’an.</ref> or that she "decided to retire and enjoy a comfortable life with her husband who, on his part, preferred an ascetic life to that of money making."<ref>"''Khadija ... felt no need to keep trading and increasing her wealth; instead, she decided to retire and enjoy a comfortable life with her husband who, on his part, preferred an ascetic life to that of money making.''" - [http://www.al-islam.org/biographies/khadija.htm/ Al-Jibouri, Y. T. (1994). ''Khadija Daughter of Khuwaylid, Wife of Prophet Muhammad (pbuh).'']</ref>

These creative interpretations do not accord with early records that Muhammad went into partnership with a Makhzumite, Qays ibn Saayib, and sold merchandise in his shop.<ref>Ibn Hanbal, ''Musnad'' vol. 4 p. 352.</ref> Since Muhammad was not producing anything by means of a craft, he could only have sold items in Mecca if he had imported them from elsewhere; and if he could pay for imports, he must have been exporting at a profit. In other words, Khadijah’s business continued after their marriage exactly as it had beforehand.

This circumstance explains a great deal about Muhammad’s relationship with Khadijah. His assertion that Khadijah “spent her wealth for me”<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> indicates his keen awareness that the money was hers and not his. However important his managerial position in the family firm, and however generously Khadijah shared her wealth, she remained in control of her own money. Muhammad was effectively his wife’s employee. He was in no position to displease her, for he would have lost everything if he had dared to stray. Therefore he was not only faithful to Khadijah but he also allowed her to make all their major decisions.<ref>Guillaume/Ishaq 313.</ref> He was neither so faithful nor so obliging to any of his subsequent wives. In other words, Muhammad made the best husband to the only one of his wives who was able to dictate the terms of their relationship.

It should not be assumed that Muhammad’s fidelity to Khadijah caused him any particular hardship. She was equally faithful to him; and to judge by the regularity of her childbearing, his quickness to “draw close to her” for comfort,<ref>Guillaume/Ishaq 106</ref> and her deliberate ploy of using sex to distract him from his troubles,<ref>Guillaume/Ishaq 107; {{Tabari|6|p. 73}}.</ref> she made herself very sexually available to him. Muhammad’s compliance with this convenient arrangement therefore reveals more about his common sense than about his virtue.

==Children==

Khadijah brought three stepchildren into the marriage. It is striking how little is known about them. Later historians eagerly collected every possible scrap of information about Muhammad, down to how he cleaned his teeth<ref>{{Bukhari|1|4|245}}</ref> and his attitude to a broken sandal.<ref>{{Muslim|24|5235}}</ref> People who had lived under his roof should have been in high demand as eyewitnesses. Yet by the time the traditions were committed to writing, almost everything about his stepchildren had been forgotten. This implies that their lives did not intersect very much with those of the Muslim community.

[[File:KhadijaHouse.jpg|left|thumb|The ruins of Khadijah’s house in Mecca.|250px]]

Given that girls were often married off at puberty, it is possible that Muhammad never lived with his stepdaughter, Hind bint Atiq. She married a Makhzumite cousin, Sayfi ibn Umayya, to whom she bore at least one son, Muhammad ibn Sayfi. Though this Muhammad in his turn had descendants, it was said that none of the family survived; yet there is not a word about how they died.<ref>Bewley/Saad 8:9.</ref>

Khadijah’s two sons lived with Muhammad for several years,<ref>{{Tabari|9|p. 127}}. Note that Tabari assumes that Hind was a girl (''Hind'' and ''Hala'' were both unisex names, though more common for females), which only adds to the general confusion.</ref> and it is known that he liked to play with children.<ref>{{Bukhari|8|73|151}}. See also {{Bukhari|8|73|150}}.</ref> Of Hala it is recalled that “the Prophet arose and saw Hala in his room. He pressed him to his breast and uttered joyously: ‘Hala, Hala, Hala!’”<ref>Ibn Hajar, ''Al-Isaba'' 6:516:8919, cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> If this was all anyone could remember, then nobody remembered very much. Hala was later killed in a street-brawl after he challenged a man who had insulted Muhammad.<ref>Baladhuri, ''Ansab al-Ashraf''; Ibn Hajar, ''AI-Isaba'' 1:604:1501; both cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> This was probably before Islam,<ref>{{Tabari|39|pp. 79-80}}.</ref> as the Muslims never complained that their Prophet’s own stepson had been martyred for the cause.

The younger stepson, Hind, reminisced to his nephew, Hussayn ibn Ali, that Muhammad's "blessed face shone like the full moon… His modest habit was to look at something without staring... He greeted whomever he met ... He was not short-tempered, nor did he embarrass anyone…", and so on.<ref>"''[Muhammad’s] blessed face shone like the full moon… His modest habit was to look at something without staring... He greeted whomever he met ... He was not short-tempered, nor did he embarrass anyone… When he became angry with someone, he turned his face away from that person and either ignored him or forgave him. When he was happy due to humility it seemed as if he had closed his eyes. His laugh was mostly a smile, when his blessed front teeth glittered like white shining hailstones.''" - [http://www.hadithcollection.com/shama-iltirmidhi/269-shama-il-tirmidhi-chapter-01-the-noble-features-of-rasoolullah/191-shama-il-tirmidhi-chapter-001-hadith-number-007-007.html/ Tirmidhi, ''Shama’il'' 1:7]; [http://www.hadithcollection.com/shama-iltirmidhi/301-shama-il-tirmidhi-chapter-33-the-speech-of-rasoolullah/431-shama-il-tirmidhi-chapter-033-hadith-number-003-215.html/ Tirmidhi, ''Shama’il'' 33:3.]</ref> Perhaps Hind’s affection for his stepfather was real; there is no evidence of any conflict between them. However, he gave this memoir – and much more in similar vein – long after the Islamic empire was established, when only good things could be spoken of Muhammad; and he did not include any specific events from his childhood. It is clear that Hind was never in Muhammad’s inner circle. His name does not appear in Ibn Hisham’s recension of Ibn Ishaq’s ''Sirat'', which lists all the early converts and describes, name by name, the doings of the emigrants in Medina. Nor does he appear in the ''ahadith'' covering that period. This suggests that he did not become a Muslim until the conquest of Mecca in 630, when Muhammad appointed him a governor in Yemen.<ref>{{Tabari|3|pp. 228-230, 318-321, 328}}; Ibn Hajar, ''Al-Isaba'' 3:515:3258; both cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref> The distant location of this post would have continued to keep him away from Muhammad’s intimate affairs. Hind died after 656 at Basra in Syria. “The market was cancelled that day, and there was no loading or unloading of ships.”<ref>{{Tabari|39|p. 80}}.</ref> He had at least one son, also named Hind; but it is again reported that no descendants survived to the time of writing.<ref>Ibn al-Kalbi, ''Jamharat al-Nasabi'', cited in [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)].</ref>

Over the next ten years, Khadijah bore six more children to Muhammad, attended at each birth by a midwife named Salma.<ref>Bewley/Saad 8:10, 160.</ref> From their first son, Qasim, Muhammad took the ''kunya'' Abu Qasim. There followed Zaynab, Abdullah, Ruqayya, Umm Kulthum and Fatima.<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> Some historians name two additional sons, ''Al-Tahir'' (“the Pure”) or ''Al-Tayyib'' (“the Good”), but this is a misreading of Waqidi, who clearly states that these were both bynames given to Abdullah.<ref>Bewley/Saad 8:10. [http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.1/ Ibn Saad, ''Tabaqat'' 1:36:1]. Also cited in Muir (1861) 2:27f.</ref> Qasim and Abdullah both died in infancy; the girls all grew up.<ref>Guillaume/Ishaq 82; Ibn Hisham note 918; Bewley/Saad 8:10.</ref> Fatima, who looked like Muhammad<ref>{{Bukhari|4|56|819}}. {{Abudawud|41|5198}}.</ref> and was his favourite,<ref>Bewley/Saad 8:16. [http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}.</ref> is known to Muslims as ''az-Zahra'' (“the Dazzling”) and is regarded as a great saint.<ref>See [http://www.kalamullah.com/Books/women_around_the_messenger.pdf/ “Fatimah az-Zahra” in Qutb, M. A. (1995). ''Women around the Messenger''. Translated by A. A. Imam. Riyadh: International Islamic Publishing House] for a typical hagiography.</ref>

In addition to their biological children, Muhammad and Khadijah freed and adopted their slave-boy, Zayd ibn Haritha. Zayd was from the Udhra tribe. At a young age he was kidnapped by slave-traders and sold on the slave-market for 400 ''dirhams'' (about £2,000). He was purchased by Khadijah’s nephew, who made her a present of him. When it became clear that Muhammad and Khadijah would not have a son of their own, Muhammad took Zayd to the steps of the Ka’aba and declared before the assembled citizens that he took Zayd to be his heir.<ref>{{Tabari|39|pp. 6-9}}.</ref> Although Muhammad kept Zayd close to him<ref>Guillaume/Ishaq 115; 314-315. {{Tabari|7|p. 8}}. {{Bukhari|4|53|324}}. {{Abudawud|12|2271}}. {{Muslim|8|3441}}.</ref> and conferred many small favours on him,<ref>Guillaume/Ishaq 186; 308; 364; 660; 662; 664. {{Tabari|7|16}}. Bewley/Saad 8:72. {{Bukhari|5|59|562}}.</ref> when the two finally had a conflict of interest, Muhammad ignored Zayd’s rights and served only himself.<ref>See {{Tabari|8|pp. 1-4}}.</ref>

When a drought caused widespread hardship, Khadijah presented Muhammad’s former foster mother with 40 sheep and a camel loaded with supplies.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 27.20/ Ibn Saad, ''Tabaqat'' 1:27:20.]</ref> Muhammad volunteered to relieve his uncle Abu Talib by taking charge of one of the latter’s children. Thereafter Muhammad and Khadijah brought up Muhammad’s young cousin Ali but they did not adopt him legally.<ref>{{Tabari|6|p. 83}}.</ref> Again, Muhammad always made a great show of affection towards Ali<ref>E.g., Guillaume/Ishaq 234, 286, 293, 593, 650; {{Bukhari|4|52|219}}; {{Muslim|1|141}}; {{Muslim|31|5917}}.</ref> and even gave him Fatima as his wife.<ref>{{Tabari|39|p. 167}}.</ref> But the apparent success of this family arrangement has to be set against the reality that Ali grew up with a remarkable lack of empathy for other human beings.<ref>E.g., Guillaume/Ishaq 496; {{Bukhari|5|59|637}}; {{Bukhari|8|82|803}}; {{Bukhari|8|81|769}}; {{Bukhari|9|84|57}}.</ref>

==Polytheism==

Modern hagiographers sometimes claim that the virtuous Khadijah, "unlike her people, never believed in nor worshipped idols." <ref>"''One particular quality in Khadija was quite interesting, probably more so than any of her other qualities mentioned above: she, unlike her people, never believed in nor worshipped idols.''" - [http://www.al-islam.org/masoom/bios/khadija.htm/ Al-Jibouri, Y. T. (1994). ''Khadija Daughter of Khuwaylid, Wife of Prophet Muhammad (pbuh).]</ref> The early sources state otherwise. Khadijah kept in her house an idol of Al-Uzza, a virgin star-goddess who was the patroness of Mecca and was supposed to be powerful in war.<ref>[http://www.pantheon.org/areas/mythology/other/articles.html/ “Al-Uzza” in ''Encyclopaedia Mythica''].</ref><ref>[http://www.answering-islam.org/Books/Al-Kalbi/uzza.htm/ Al-Kalbi, ''The Book of Idols'', pp. 16-29.]</ref><ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1691&Itemid=109/ Ibn Kathir, ''Tafsir'' on Quran 53:19–26.]</ref> The family used to worship it just before bedtime.<ref>Ibn Hanbal, ''Musnad'' vol. 4 p. 222.</ref> Muhammad sometimes sacrificed a white sheep to the goddess,<ref>[http://answering-islam.org/Books/Al-Kalbi/uzza.htm/ Al-Kalbi, pp. 16-17.]</ref> and Khadijah sacrificed two kids at the birth of each son and one at the birth of each daughter.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 36.2/ Ibn Saad, ''Tabaqat'' 1:36:2].</ref> When Muhammad complained of the Evil Eye, Khadijah used to send for an elderly sorceress to charm it away.<ref>Yunus ibn Bakayr from Ibn Ishaq, cited in [http://books.google.com.au/books?id=tNHnAAAAIAAJ&printsec=frontcover&source=gbs_vpt_buy#v=onepage&q&f=false/ Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 7. Manchester: Manchester University Press.]</ref> In 605 a severe flood damaged the Ka’aba, and the principal citizens of Mecca cooperated to rebuild it. Muhammad played a prominent part by arbitrating a dispute over who should have the honour of reinstalling the [[Black Stone]].<ref>Guillaume/Ishaq 84-86.</ref> He gave no hint at that date that he had rejected any of the 360 gods whom he thus rehoused.

However, at an unspecified date and for an unknown reason, Muhammad and Khadijah became disillusioned with their traditional religion. Muhammad and his son Zayd came under the influence of the outspoken monotheist Zayd ibn Amr al-Adiyi, who told them that he never ate meat offered to idols. Muhammad then decided that he too would never again sacrifice to Al-Uzza.<ref>Guillaume/Ishaq 99. See also {{Bukhari|7|67|407}}; {{Bukhari|5|58|169}}. Variant forms of this ''hadith'' are cited in [http://www.kister.huji.ac.il/content/bag-meat-study-early-%E1%B8%A5ad%C4%ABth/ Kister, M. J. (1970). “A Bag of Meat.” A Study of an Early Hadith. ''Bulletin of the School of Oriental and African Studies, 33'', 267-75.] Ibn Ishaq (Guillaume, pp. 102-103) describes how Zayd ibn Amr was eventually murdered. Although the culprit was never discovered, Ibn Ishaq apparently suspected Zayd’s half-brother, Al-Khattab ibn Nufayl, the father of Caliph Umar.</ref> Finally he confessed his unbelief to Khadijah. She replied by telling him to “Leave Al-Lat and leave Al-Uzza.”<ref>"''A neighbour of Khadijah bint Khuwaylid heard the Prophet say, “O Khadija! By Allah, I do not worship Al-Lat or Al-Uzza. By Allah, I do not worship [them] at all.” Khadijah replied, “Leave Al-Lat and leave Al-Uzza.” He [the neighbour] said this was their idol, which they all used to worship, after which they would lie down to sleep.''" - Ibn Hanbal, ''Musnad'' vol. 4 p. 222.</ref> (Al-Lat was an earth-mother goddess who was revered in Ta’if.)<ref>[http://www.pantheon.org/articles/a/allat.html/ “Allat” in ''Encyclopaedia Mythica''.]</ref><ref>[http://www.answering-islam.org/Books/Al-Kalbi/allat.htm/ Al-Kalbi, ''The Book of Idols'', pp. 14-15.]</ref> Such a placid acceptance of her husband’s apostasy suggests that Khadijah in her turn had already lost faith.

It is not stated what Muhammad and Khadijah did with their idol; nor is it known which religious group, if any, they joined next. Monotheists who lived in or travelled through Mecca included Jews, Christians, Zoroastrians and Sabians;<ref>{{Quran|2|62}}. {{Quran|5|69}}. {{Quran|22|17}}. Guillaume/Ishaq 90, 106.</ref> but Zayd ibn Amr did not identify with any of these groups. However, there is little doubt that Muhammad and Khadijah learned monotheistic ideas – Heaven, Hell, holy books, prophets – from Khadijah’s cousins Waraqa ibn Nawfal and Uthman ibn Al-Huwayrith and from Muhammad’s cousin Ubaydallah ibn Jahsh.<ref>Guillaume/Ishaq 99.</ref> Khadijah began to speak as if there was only one God.<ref>Guillaume/Ishaq 106-107.</ref>

==Islam==

[[File:Mount Hira Cave.jpg|right|thumb|This cave in Mount Hira is widely believed to be the same cave where Muhammad first encountered Jibreel. It is now a popular tourist destination for Muslim pilgrims.|200px]]

Muhammad took to meditating in caves, often leaving his family for days at a time to focus on his devotions.<ref>Guillaume/Ishaq 105.</ref> In August 610, when he was 39 years old, these meditations were interrupted by an experience that terrified him.<ref>It could have been an epileptic fit, a psychotic episode or an ordinary nightmare. Since he was alone, there is no way to know.</ref> He staggered home to Khadijah under the conviction that he had seen the angel Jibreel (Gabriel) and that he was demon-possessed.<ref>Guillaume/Ishaq 106.</ref> Khadijah wrapped him in a blanket and consoled him. She did not believe that Muhammad could be possessed. “Allah would not treat you thus since he knows your good character. So rejoice and be glad! I have hope that you will be the prophet of this community.” Then she put on her cloak and took Muhammad to consult her cousin Waraqa.<ref>Guillaume/Ishaq 106-107. {{Tabari|6|p. 72}}.</ref>

Waraqa was a blind old man who had converted to Christianity and had studied an Arabic translation of the Gospels.<ref>Guillaume/Ishaq 99; {{Muslim|1|301}}.</ref> According to Muhammad, Waraqa declared: “Holy, holy! This was the great ''Namus'' [law] that came to Moses. You are the prophet of these people. Should I live till you receive the Divine Message, I will support you strongly.”<ref>Guillaume/Ishaq 107. {{Bukhari|1|1|3}}. {{Bukhari|4|55|605}} [http://www.searchtruth.com/book_display.php?book=55&translator=1&start=55&number=597]. {{Bukhari|9|87|111}} [http://www.searchtruth.com/book_display.php?book=87&translator=1&start=0&number=0]. {{Muslim|1|301}}.</ref> If Waraqa really said this, he did not keep his promise. Although he lived for at least another three years,<ref>Guillaume/Ishaq 144,</ref> people afterwards had to ask whether he had even been a Muslim,<ref name="Tir4623">"''Aisha narrated. Someone asked Allah’s Messenger about Waraqa. So Khadijah told him, “He believed in you, but died before you appeared as a prophet.” Allah’s Messenger then said, “I was shown him in a dream, wearing white clothes, and if he had been one of the inhabitants of Hell he would have been wearing different clothing.''” - [http://www.oocities.org/tirmidhihadith/page7.html/ Tirmidhi 4623.]</ref> meaning that Waraqa never made a public profession of Islam. Nobody except Muhammad and Khadijah ever heard him endorse Muhammad as a prophet. Muhammad even admitted to Aisha that he had required prompting from Khadijah before he could answer this straightforward question.<ref name="Tir4623"></ref>

It was not Waraqa whose confidence moved Muhammad to discard his terrors and believe in his own mission, but Khadijah herself.<ref>Guillaume/Ishaq 112.</ref> Within hours of deducing that her husband was a prophet, she secured the conversion of her next-door neighbour.<ref>{{Tabari|39|p. 201}}.</ref> When he next announced that Jibreel was in the room, Khadijah tested the visitor (whom she could not see) by standing in his supposed line of vision, stripping off her gown and enticing Muhammad to have sex with her. Muhammad then reported that Jibreel had departed, and Khadijah declared that Jibreel’s modesty was a certain sign that he was an angel and not a demon.<ref>Guillaume/Ishaq 107. {{Tabari|6|p. 73}}. The sanitised version of this story, in which Khadijah merely removes her veil, is unlikely to be the correct one, as Khadijah died long before the veil was mandated. The mere removal of a veil would not have shocked anyone at that early date – assuming that a lady sitting indoors was even wearing one.</ref>

Soon after this, Muhammad reported that Jibreel had stopped visiting him. Despite his initial terror of his strange experiences, he was now distraught by their absence.<ref>Guillaume/Ishaq 111.</ref> Several times he became so depressed that he considered committing suicide by throwing himself off a cliff. Although he returned home from each attempt saying that Jibreel had reappeared in time to prevent him,<ref>{{Tabari|6|p. 76}}. {{Bukhari|9|87|111}}.</ref> the angel did not remain long enough to give him any new prophecies. Eventually Khadijah taunted him: “I think that your Lord must have come to hate you!”<ref>{{Tabari|6|p. 70}}.</ref> This goading, the only recorded incident in which her sympathy for her husband failed, suggests a profound disappointment with the possibility that Muhammad might not be a prophet after all. It was very soon afterwards that Muhammad reported a new prophecy: “Thy Lord hath not forsaken thee, nor doth He hate thee...”<ref>{{Quran|93|3}}.</ref>

Muhammad never again mentioned being afraid of the angel. Thenceforth he reported regular visits from Jibreel, who brought new revelations from Allah.<ref>{{Bukhari|1|1|3}}. {{Bukhari|6|60|478}}. Guillaume/Ishaq 111-112.</ref> One of the earliest messages concerned the correct ritual for the five daily prayers. After this Muhammad was often to be seen in full public view, first abluting then standing face to the Ka’aba to pray, with Ali at his side and Khadijah a pace behind them.<ref>Guillaume/Ishaq 112-114. Bewley/Saad 8:11.</ref> Khadijah accepted from the beginning that a woman’s place in Islam was behind the men. Their four daughters and Zayd were also among the earliest converts.<ref>Guillaume/Ishaq 114-115, 313-314.</ref> After the conversion of Abu Bakr, of course, there was no turning back.<ref>Guillaume/Ishaq 114-117.</ref>

==The Persecution==

After three years and some fifty converts,<ref>Guillaume/Ishaq 115-117.</ref> it was known throughout Mecca that Muhammad considered himself a prophet. He received little attention<ref>{{Tabari|6|p. 93}}.</ref> until the day when he gathered his relatives together for a dinner-party and invited them to forsake their idols and submit to Allah. But no mass-conversions followed;<ref>Guillaume/Ishaq 117-119.</ref> the Meccans doubted, questioned and ignored him. Discouraged, Muhammad confided his troubles to Khadijah,<ref>Guillaume/Ishaq 191.</ref> who was quick to console him. The citizens of Mecca accused him of outright lying, and Khadijah continued to reassure him that he was a prophet.<ref>Ibn Hanbal, ''Musnad'' volume 6 p. 117-118.</ref> Debates led to angry arguments and mockery, and Khadijah disparaged their folly. Notwithstanding this concise summary of Khadijah’s attitude, surprisingly few specifics are recorded. The exact words of her counter-mockery do not survive, and nor is it precisely described how she “helped him in his work.”<ref>Guillaume/Ishaq 117.</ref> There are very few ''ahadith'' about her everyday life with Muhammad or her involvement in community affairs, although there must have been multiple witnesses to both.

Muhammad kept preaching, and the public arguments led to fights in the streets. It was a Muslim who struck the first blow,<ref>Guillaume/Ishaq 118.</ref> but when Muhammad continued his “shameless” attacks,<ref>Francis Edwards Peters, ''Muhammad and the Origins of Islam'', p. 169, SUNY Press.</ref> mocking the idols in the Ka’aba, the pagans began a systematic campaign of punishing Muslim slaves and teenagers.<ref>Guillaume/Ishaq 143-145.</ref> One of the worst offenders was Khadijah’s brother Nawfal, whom the Muslims called “a satan of the Quraysh.” He once tied Abu Bakr to his kinsman Talha ibn Ubaydullah and left them helplessly roped together.<ref>Guillaume/Ibn Ishaq 127-128.</ref> His attitude raises interesting questions about Khadijah’s relationship with her brother – especially as Nawfal’s own son was an early convert to Islam.<ref>Guillaume/Ishaq 147.</ref> However, while his spiteful prank no doubt caused Abu Bakr and Talha some inconvenience, if this was deemed the action of a “satan”, then the general harassment of freeborn adults was far from life-threatening. The majority of these converts fled to Abyssinia, where the Christian King extended his unqualified protection. Muhammad and Khadijah, being under the protection of Muhammad’s uncle Abu Talib, remained in Mecca.<ref>Guillaume/Ishaq 146ff.</ref>

More questions about Khadijah’s family arise over Abu Bakr’s purchase and manumission of seven mistreated slaves,<ref>Guillaume/Ishaq 144.</ref> among them Al-Nahdiya bint Habib and her (unnamed) daughter. The story is told of how Al-Nahdiya’s mistress swore never to free them, of how quickly she changed her mind when she heard Abu Bakr’s ransom-offer, and how they dutifully postponed accepting their freedom until they had finished grinding their ex-mistress’s flour.<ref>Guillaume/Ishaq 144.</ref> But the usual retellings of this story omit one important detail: Al-Nahdiya was Khadijah’s own grand-niece. Khadijah’s sister Ruqayqa had a daughter named Umayma bint Abdullah.<ref>Bewley/Saad 8:1, 180.</ref> There was something irregular about Umayma’s married life: “she went to a foreigner” (whatever this expression means) and married a man from Ta’if. The daughter of this union was the slave Al-Nahdiya bint Habib.<ref>Bewley/Saad 8:180-181. Umayma appears not to have become a Muslim until the conquest of Mecca in 630, hence she was not persecuted.</ref> What is more, Al-Nahdiya’s owner belonged to the rival Abduldar clan.<ref>Guillaume/Ishaq 144.</ref> It is not clear whether Umayma herself had been for some reason reduced to slavery or whether it was only her daughter, perhaps deemed in some way illegitimate, who was in bondage. Either way, Khadijah could have easily afforded to ransom her nieces if she had wanted to; since she did not, there must have been some social disgrace or personal grudge associated with Al-Nahdiya’s situation that made Khadijah unwilling to help her. For that matter, no other family member helped either. Since the exact chronology of these events is unknown, it is difficult to discern whether there was any connection between Nawfal’s trick with the rope and Abu Bakr’s ransom of Nawfal’s embarrassing nieces. Indeed, it is difficult to calculate overall how much of the harassment of Muslims was due to Islam and how much might be attributed to old quarrels from pre-Islamic times.

Muhammad warned his opponents of Hellfire, graphically describing how sinners would be “thrown headlong”<ref>{{Quran|26|94}}.</ref> into “a fierce blast of fire and boiling water, shades of black smoke,”<ref>{{Quran-range|56|42|43}}.</ref> to drink “a boiling fluid, and a fluid dark, murky, intensely cold,”<ref>{{Quran-range|38|56|64}}</ref> allowing nothing to survive and nothing to escape, “darkening and changing the colour of man.”<ref>{{Quran-range|74|26|29}}. See also {{Quran|92|14}}. {{Quran-range|89|23|26}}. {{Quran|102|6}}. {{Quran-range|85|4|6}}. {{Quran|85|10}}. {{Quran-range|101|8|11}}. {{Quran-range|90|19|20}}. {{Quran|54|48}}. {{Quran-range|7|36|41}}. {{Quran|7|50}}. {{Quran|7|179}}. {{Quran|72|15}}. {{Quran|36|63}}. {{Quran-range|25|65|69}}. {{Quran-range|35|6|7}}. {{Quran-range|35|36|37}}. {{Quran|19|86}}. {{Quran|20|74}}. {{Quran-range|56|93|94}}. {{Quran-range|28|41|42}}.</ref> Khadijah had to take her share of the warning. When she asked about her children who had died in the days of ignorance, Muhammad replied, “They are in Hellfire. If you saw them, you would hate them.” When she asked about the child that she bore to him, he replied, “He is in Paradise... Verily, the believers and their children will be in Paradise, and the polytheists and their children in the Hellfire.”<ref>"''Khadijah asked Allah’s Apostle about her children who had died in the days of ignorance. Thereupon Allah’s Messenger said: “They are in Hellfire.” When he saw the sign of disgust on her face, he said: “If you were to see their station, you would hate them.” She said: “Allah’s Messenger, what about the child that I bore to you?” He said: “He is in Paradise.” Then Allah’s Messenger said: “Verily, the believers and their children will be in Paradise, and the polytheists and their children in the Hellfire.''” [http://www.oocities.org/tirmidhihadith/page1.html/ Tirmidhi 117.]</ref> Muhammad’s conclusion is interesting in the light of the fact that ''all'' the children in question had died before Islam. He did not explain why Khadijah’s subsequent conversion was retrospectively effective to save some of her children but not all of them.

After the conversions of two famously violent citizens, Hamza ibn Abdulmuttalib<ref>Guillaume/Ishaq 131-132.</ref> and Umar ibn Al-Khattab,<ref>Guillaume/Ishaq 155-159.</ref> the ruling clans of Mecca declared a boycott. This boycott was against Muhammad’s entire clan, including its non-Muslims. Thenceforth no Meccan might trade, socialise or intermarry with the Hashimites.<ref>Guillaume/Ishaq 159-160.</ref> The clan inferred that they had been condemned to outlaw status and would not be protected against theft or violence. Fearing worse hostility to follow, in September 616 Abu Talib evacuated the Hashimites from Mecca proper. They camped out in a mountain gorge “formed by one of the defiles, or indentations of the mountain, where the projecting rocks of [Mount] Abu Cobeis pressed upon the eastern outskirts of Mecca. It was entered on the city side by a low gateway, through which a camel passed with difficulty. On all other sides it was detached from the town by cliffs and buildings.”<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap5.htm/ Muir (1861) vol. 2 pp. 176-178.]</ref> Such a narrow entrance could be constantly guarded, leaving the Hashimites safe but effectively trapped.

“The Quraysh blocked food-grain and other necessaries.”<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.1/ Ibn Saad, ''Tabaqat'' 1:53:1].</ref> For supplies the Hashimites had to depend on smuggler-friends who were willing and able to bypass the Meccans.<ref>Guillaume/Ishaq 160.</ref> For example, Hisham ibn Amr “used to bring a camel laden with food by night, and then when he had got it to the mouth of the alley, he took off its halter, gave it a whack on the side, and sent it into the alley to them. He would do the same thing another time, bringing clothes for them.”<ref>Guillaume/Ishaq 118.</ref> As the Hashimites had no way of earning money to pay for this food, they had to expend their savings. Over the next three years, Khadijah exhausted all her wealth to support the community.<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> The severity of the blockade continued to grow more intense and the Hashimites remained in the mountain pass for three years.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.1/ Ibn Saad, ''Tabaqat'' 1:53:1].</ref>

==Co-Wives==

Muslims often speak with pride of how Muhammad was faithful to Khadijah. They comment on how it was the "prime time of his youth and constitutes two-thirds of his marriage life,"<ref>"''His first marriage was with Khadija. He lived with her alone for twenty-five years. It was the prime time of his youth and constitutes two-thirds of his marriage [''sic''] life.''" - Al-Jibouri, Y. T. (1994). “[http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Marriages of the Prophet]” in ''Muhammad: The Prophet and Messenger of Allah. Qum, Iran: Ansariyan Publications.</ref> and that it "should be noted by those who criticise him for his polygamy in later years."<ref>"''The Prophet did not marry another woman during his first marriage with Khadija, is a fact that should be noted by those who criticise him for his polygamy in later years.''" - [http://www.bzu.edu.pk/PJIR/eng%201%20Hafiz%20M.pdf/ Saleem (2012)]</ref>

In one sense this is true. For example, when the Quraysh chiefs wanted to end the boycott, they offered Muhammad “as many wives as he wanted in marriage,” together with wealth, political power and a competent exorcist, if only he would stop reviling their gods. Muhammad scorned this bribe.<ref>{{Tabari|6|pp. 106-107}}. See also Guillaume/Ishaq 132-133.</ref> In this case, however, his loyalty to Khadijah can scarcely be disentangled from his loyalty to his own prophetic office. He responded to Khadijah’s support with a nepotistic revelation that the Virgin Mary had been the best woman of her generation while Khadijah was the best woman of the present generation.<ref>[http://www.searchtruth.com/book_display.php?book=55&translator=1&start=91&number=633/ Bukhari|4|55|642]. {{Bukhari|5|58|163}}. {{Muslim|31|5965}}.</ref> He claimed that although there were many perfect men, there had only ever been only three perfect women: Asiya “wife of Pharaoh,” who had rescued the infant Moses; Mary the virgin mother of the Prophet Jesus; and Khadijah. He later allowed that their daughter Fatima was also one of the four “best among the women of Paradise.”<ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}. See also {{Muslim|31|5966}}. He never called any of his other wives or daughters “perfect”, not even his fourth divine spouse, Kulthum the sister of Moses.</ref> How his three elder daughters reacted to such open favouritism is not recorded. When Khadijah once brought Muhammad a bowl of soup, she was granted a personal message from Jibreel (of which Aisha was later intensely jealous): “Give her Allah’s greeting and the good news that in Paradise she will have a palace built of a hollow pearl, where there will be no noise or fatigue.”<ref>Guillaume/Ishaq 111. Ibn Hisham note 148. {{Bukhari|3|27|19}}. {{Bukhari|5|58|167}}. {{Bukhari|5|58|168}}. {{Bukhari|9|93|588}}. {{Muslim|31|5967}}. {{Muslim|31|5968}}. {{Muslim|31|5970}}.</ref>

Yet despite this outward loyalty to Khadijah, it was exactly at this period when Muhammad frankly admitted that he was thinking about other women. It was only after 614 that he introduced to his descriptions of Paradise the “modest ''houris''” (virgins) with “lustrous eyes” and “swelling breasts” who reclined “like pearls or rubies” on “green cushions”.<ref>{{Quran|38|52}}. {{Quran-range|56|22|23}}. {{Quran-range|37|48|49}}. {{Quran|44|54}}. {{Quran|52|20}}. {{Quran|78|33}}.</ref> According to Muir, all of the Qur’anic descriptions of ''houris'' date to the last few years of Khadijah’s life; after Muhammad moved to Medina, remarried to a younger woman, there were only two brief and tame references<ref>{{Quran|2|25}}. {{Quran|4|57}}.</ref> to “companions pure”.<ref>[http://www.answering-islam.org/Books/Muir/Life2/chap4.htm/ Muir (1861) 2:141-144]. See also [http://www.muhammadanism.org/Canon_Sell/Quran/p024.htm/ Sell, E. (1923). ''The Historical Development of the Qur'an'', 4th Ed, pp. 25-26. London: People International.]</ref> Muir might have miscalculated, as the most detailed reference to the divine virgins<ref>{{Quran-range|55|56|58}} {{Quran-range|55|70|76}}.</ref> is sometimes dated to the Medina period,<ref>[http://www.wikiislam.net/wiki/Chronological_Order_of_the_Qur'an]</ref> although the German historian Nöldeke assigned even this one to Khadijah’s lifetime.<ref>[http://www.truthnet.org/islam/Watt/Chapter7.html/ Bell, R. (1953). Introduction to the Qur’an. Revised by Montgomery Watt (1970). Chapter 7: “The Chronology of the Qur’an.” Edinburgh University Press.]</ref> Regardless of the exact date when Muhammad eventually shifted his focus, it is certain that the ageing Khadijah knew about the ''houris''.

The boycott against the Hashim clan was lifted “in the tenth year” (between August 619 and August 620), and Muhammad’s clan returned to their houses in Mecca.<ref>[http://www.soebratie.nl/religie/hadith/IbnSad.html#Book 53.3/ Ibn Saad, ''Tabaqat'' 1:53:3].</ref> By this time, Khadijah was dying.<ref>Bewley/Saad 8:12.</ref> Muhammad comforted her in her final illness with the reminder that she was going to her jewelled palace in Paradise – so she must convey his best wishes to her co-wives. When Khadijah expressed surprise at the news that Muhammad already had deceased wives, he explained that Allah had wedded him in Paradise to Queen Asiya, to “Kulthum the sister of Moses” and to the Virgin Mary. The theme of having four wives appears to have been on his mind even in his last moments with Khadijah. She responded with the conventional congratulation to a newlywed: “May the union be blessed.”<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26.] Muhammad’s invention of the character “Kulthum” appears to be the aftermath of his embarrassing discovery that the sister of Moses was not identical with the Virgin Mary. (See {{Quran-range|19|27|28}}; {{Muslim|25|5326}}.) He must have over-corrected his error by deducing that Moses’ sister was not even named Maryam.</ref>

==Death==

Khadijah died on 10 Ramadan “in the tenth year of prophethood, three years before the ''Hijra'',” i.e., on 22 April 620, and was buried in Mount Hajun Cemetery near Mecca.<ref>Guillaume/Ishaq 191. {{Tabari|39|pp. 4, 161}}. Bewley/Saad 8:152. Yet another disputed fact about Khadijah’s life is the date of her death. Ibn Saad (Bewley 8:12) also cites 20 Ramadan (2 May) of the tenth year. [https://docs.google.com/viewer?url=http://www.kister.huji.ac.il/sites/default/files/khadija.pdf&embedded=true/ Kister (1993)] summarises several traditions that cite variant years: one, two, four, five or six years before the ''Hijra''. Assuming that Ibn Ishaq, Ibn Saad and Tabari are correct to prefer “three years before the ''Hijra''”, this suggests a miscalculation on the part of those modern biographers who state that Khadijah died in 619.</ref>

“The Messenger of Allah was so grieved about Khadijah that people feared for him.”<ref>Bewley/Saad 8:44.</ref> For the rest of his life, he spoke warmly and often of her<ref>{{Bukhari|5|58|164}}. {{Bukhari|5|58|165}}. {{Bukhari|5|58|166}}. {{Bukhari|7|62|156}}. {{Bukhari|8|73|33}}. {{Muslim|31|5971}}. {{Muslim|31|5974}}.</ref> and sometimes seemed overwhelmed by sorrow at her absence.<ref>{{Bukhari|5|58|168}}</ref> He used to say: “Khadijah believed in me when they doubted me; she financed me when they tried to starve me out; and she is the mother of my children. Allah himself nurtured love for her in my heart.”<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118. {{Muslim|31|5972}}.</ref>

Islam changed direction after Khadijah’s death. Within seven weeks Muhammad had become a bigamist.<ref>{{Tabari|39|pp. 170, 171}}. Bewley/Saad 8:39, 43, 152.</ref> At the same time he began negotiations for military alliances with foreign tribes,<ref>Guillaume/Ishaq 192-195, 197-199.</ref> although it was to be another two years before he succeeded in declaring war on Mecca.<ref>Guillaume/Ishaq 201-213, 324.</ref> Even the sections of the Qur’an that were composed at the end of Muhammad’s Meccan period, though narrative rather than legislative, read more like the flat prose of Medina than the poetry of Khadijah’s lifetime.<ref>[http://www.muhammadanism.org/Canon_Sell/Quran/p074.htm/ Sell (1923), p. 74.] [http://www.truthnet.org/islam/Watt/Chapter7.html/ “The Chronology of the Qur’an.” In Bell, R. (1970). ''Introduction to the Quran.'' Revised by Montgomery Watt. Edinburgh University Press.]</ref> It is frequently said that “Islam arose by Ali’s sword and Khadijah’s wealth.”<ref>E.g., [http://www.al-islam.org/masoom/bios/khadija.htm/ Al-Jibouri, Y. T. (1994). Khadija Daughter of Khuwaylid Wife of Prophet Muhammad (pbuh)].</ref> It is clear that what Khadijah contributed to the foundations of Islam was far more than money.

{{Core Women}}

==See Also==

*[[Muhammad's Wives]]'' - A hub page that leads to other articles related to Muhammad's wives and concubines''

{{Translation-links-english|[[Хадиджа_бинт_Хувайлид|Bulgarian]], [[Khadijah_bint_Khuwaylid_-_Italiano|Italian]]}}

==External Links==

*[{{Reference archive|1=http://www.faithfreedom.org/forum/viewtopic.php?t=47335|2=2012-08-22}} How do you explain Khadija?]

==References==
{{Reflist|30em}}

[[Category:Muhammad]] [[Category:Islam and Women]][[Category:Muslims]]

Child Marriage and Muhammad's Companions

2015-05-06T15:46:13Z

Commentator:

In addition to evidence that Prophet [[Muhammad]] [[The Meaning of Consummate|consummated]] his [[marriage]] to [[Islamic Lunar Calendar|year]] old [[Aisha]] when she was a young child, it is alleged that his prominent [[Sahabah|companion]] Umar ibn al-Khattab also committed [[Islam and Pedophilia|pedophilia]].

Although Sunni sources agree on this marriage, the source for her young age is the Sunni text ''Tarikh al-Khamis'', a work by Husayn Diyar Bakari. Both the text and the author are relatively obscure, and are not viewed as having particular authority within Sunni Islam.

Shia sources generally agree that the marriage occurred, and view it as forced upon Ali and his daughter. Umar ibn al-Khattab is unanimously viewed very negatively in Shia literature, and is considered a usurper and false caliph.

==Umar's Marriage to Umm Kulthum==

Umar ibn al-Khattab was the 2nd Rightly Guided [[Caliph]] of [[Islam]] and married Umm Kulthum, the daughter of Ali ibn Abu Talib (the 4th Caliph), in 637–638 AD while she remained pre-pubescent, aged 10-12 years old (some sources suggest even younger). Umar was approximately 58 years old at the time.

{{Quote|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.}}

===Shi'ite viewpoint===

The majority of [[Shiites|Shi'ite]]s acknowledge Umar's marriage to Umm Kulthum bint Ali.

The Shi'ite authors Muhammad Al-Hassun and Umm 'Ali Mashkur stated in their book A'lam al-Nisaa al-Mu'minat:

{{Quote|A'lam al-Nisaa al-Mu'minat|The marriage of Umm Kulthum to Umar ibn al-Khattab is counted amongst the important issues presented to us by Islamic history, and as one of those matters around which debate and research has continued at length—and still continues. Those who regard this marriage as an authentic fact use it to prove the righteousness of her husband [Umar] and Ali’s acceptance of him. Otherwise, why would he give him his daughter in marriage? As for those who reject the historic occurrence of the marriage, or are of the opinion that it took place under pressure which Umar brought to bear upon Ali use this issue to justify the unrighteousness and viciousness of Umar, and that Ali u did not approve of him<ref>“A‘lam an-Nisa al-Mu’minat” (p. 182) by Muhammad al-Hassun and Umm ‘Ali Mashkur</ref>}}

Also, the famous Shi'ite website [http://www.al-shia.com/ Al-Shia.com] states the following in a commentary to the hadith in Furu al-Kafi:

{{Quote|[http://www.ahlelbayt.com/mistaken-identity]|[Regarding] Umm Khulthum, '''who is the daughter of Ameer al-Mu’mineen Ali''', Umar proposed to Ali for her hand in marriage during his [Umar’s] caliphate, and at first Ali refused him. So then Umar said what he said, and did what he did <ref>http://www.al-shia.com/html/ara/books/al-kafi-5/213.html</ref> The original [[Arabic]] text is:
ام كلثوم هذه هى بنت امير المؤمنين عليه السلام قد خطبها اليه عمر في زمن خلافته فرده اولا فقال عمر ماقال وفعل مافعل}}

The Shi'ite scholar Abul Qasim al-Kufi (died 352 AH) also believed that it was Umm Kulthum bint Ali who married Umar, but stated that:

{{Quote|al-Istighathah fi Bida' ath-Thalathah, p.90|When Umar asked for the hand of Umm Kulthum, Ali thought to himself: '''"If I say no, that thing would come to pass which Rasul-Allah tried to prevent, and for which reason he asked me to exercise patience, which is that people will fall into apostacy"'''. "Thus, it was better to hand over Umm Kulthum to him"}}

Shaykh Tabarsi also believed that Umm Kulthum bint Ali married Umar. He wrote the following in his book I‘lam al-Wara bi-A‘lam al-Huda:

{{quote|I‘lam al-Wara bi-A‘lam al-Huda - Shaykh Tabarsi|As for Umm Kulthoom, she is the one whom Umar ibn al-Khattab married. Our associates say that he (Ali) only married her to him after putting up a lot of resistance, severe refusals and finding excuses. Ultimately he was forced by circumstances to turn her matter over to Abbas ibn ‘Abd al-Muttalib who married her off.<ref>I'lam al-Wara bi A'lam al-Huda by al-Tabarsi p.204</ref>}}

Other notable Shi'ite scholars who believed that the marriage took place are also:

*Agha al-Tahrani <ref>Al-Dhari'ah 5:184</ref>
*Al-Hurr Al-'Amily <ref>Wasa'il al-Shi'a aal al-Bayt 15:19, 17:594, 21:263, 26:314</ref>
*Al-Muhaqqiq al-Ardabili <ref>Majmaa al-Fa’ida vol.11 p.530</ref>
*Sheikh Abu Jaafar al-Tusi <ref>al-Mabsut vol.4 p.272</ref>
*Fadil al-Hindi <ref>Kashf al-Litham vol 2 pp.312</ref>
*Mohamad Soleiman-Peneh <ref>Mohammad Soleiman Panah - [http://www.al-islam.org/Organizations/Aalimnetwork/msg00166.html Silence of Imam Ali (AS)] - 'Aalim Network QR, May 10, 1996</ref>

While the above scholars believed that the marriage took place, all of them held the opinion that Imam Ali was forced to give away his daughter - not that he happily married her off, as claimed by the Ahl al-Sunnah.

===Sunni viewpoint===

Most [[Sunni]]s believe that it was Umm Kulthum bint Ali that married Umar, as stated by Sunni and Shi'ite narrations mentioned above. This view is, among many others, held by the following prominent Sunni scholars:

*al-Ya'qubi<ref>Tarikh al-Yaqubi vol. 2 pp.260</ref>
*Ibn Shabba<ref>Tarikh al-Madina vol 2 p654</ref>
*Muhammad al-Bukhari <ref>Tarikh al-Saghir vol. 1 p. 102</ref>
*Ibn Qutayba <ref>Ma'arif p. 107</ref>
*Imam al-Bayhaq <ref>Sunan al-Kubra vol. 4 p. 33</ref>
*al-Dhahabi<ref>Siyar Aalam al-Nubalaa 5:22-24</ref>
*al-Nawawi <ref>Tahdhib al-Asmaa wa al-Lughat 2:267 #1219</ref>
*al-Suyuti <ref>al-Hawi lil Fatawa 2:179</ref>
*Ibn Kathir <ref>Al-Bidayah wa al-Nihayah vol. 8 p. 14</ref>
*Ibn Asakir<ref>Tarikh Dimasqh|Tarikh al Dimashq 42:555</ref>
*Hakim al-Nishaburi <ref>Al-Mustadrak alaa al-Sahihain, by Hakim al-Nishaburi|al-Hakim al-Nishaburi, 3/142</ref>
*Ibn Abd al-Barr <ref>al-Istiab fi ma'rifat al-Ashab vol 4 p 509</ref>

{{Core Pedophilia}}
==See Also==

*[[Contemporary Pedophilic Islamic Marriages]]
*[[Muhammad and the Clinical Definition of Pedophilia]]

==External Links==

*[http://answering-islam.org/Shamoun/prepubescent3.htm The Marriage of Umar ibn Khattab and Umm Kulthum] ''- [[Answering Islam]]''

==References==
{{Reflist|30em}}

[[Category:Pedophilia]]

Child Marriage and Muhammad's Companions

2015-05-06T15:39:39Z

Commentator:

In addition to evidence that Prophet [[Muhammad]] [[The Meaning of Consummate|consummated]] his [[marriage]] to [[Islamic Lunar Calendar|year]] old [[Aisha]] when she was a young child, it is alleged that his prominent [[Sahabah|companion]] Umar ibn al-Khattab also committed [[Islam and Pedophilia|pedophilia]].

Although Sunni sources agree on this marriage, the source for her young age is the Sunni text ''Tarikh al-Khamis'', a work by Husayn Diyar Bakari. Both the text and the author are relatively obscure, and are not viewed as having particular authority within Sunni Islam.

Shia sources generally agree that the marriage occurred, but view it as forced. Umar ibn al-Khattab is unanimously viewed very negatively in Shia literature, and is considered a usurper and false caliph.

==Umar's Marriage to Umm Kulthum==

Umar ibn al-Khattab was the 2nd Rightly Guided [[Caliph]] of [[Islam]] and married Umm Kulthum, the daughter of Ali ibn Abu Talib (the 4th Caliph), in 637–638 AD while she remained pre-pubescent, aged 10-12 years old (some sources suggest even younger). Umar was approximately 58 years old at the time.

{{Quote|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.}}

===Shi'ite viewpoint===

The majority of [[Shiites|Shi'ite]]s acknowledge Umar's marriage to Umm Kulthum bint Ali.

The Shi'ite authors Muhammad Al-Hassun and Umm 'Ali Mashkur stated in their book A'lam al-Nisaa al-Mu'minat:

{{Quote|A'lam al-Nisaa al-Mu'minat|The marriage of Umm Kulthum to Umar ibn al-Khattab is counted amongst the important issues presented to us by Islamic history, and as one of those matters around which debate and research has continued at length—and still continues. Those who regard this marriage as an authentic fact use it to prove the righteousness of her husband [Umar] and Ali’s acceptance of him. Otherwise, why would he give him his daughter in marriage? As for those who reject the historic occurrence of the marriage, or are of the opinion that it took place under pressure which Umar brought to bear upon Ali use this issue to justify the unrighteousness and viciousness of Umar, and that Ali u did not approve of him<ref>“A‘lam an-Nisa al-Mu’minat” (p. 182) by Muhammad al-Hassun and Umm ‘Ali Mashkur</ref>}}

Also, the famous Shi'ite website [http://www.al-shia.com/ Al-Shia.com] states the following in a commentary to the hadith in Furu al-Kafi:

{{Quote|[http://www.ahlelbayt.com/mistaken-identity]|[Regarding] Umm Khulthum, '''who is the daughter of Ameer al-Mu’mineen Ali''', Umar proposed to Ali for her hand in marriage during his [Umar’s] caliphate, and at first Ali refused him. So then Umar said what he said, and did what he did <ref>http://www.al-shia.com/html/ara/books/al-kafi-5/213.html</ref> The original [[Arabic]] text is:
ام كلثوم هذه هى بنت امير المؤمنين عليه السلام قد خطبها اليه عمر في زمن خلافته فرده اولا فقال عمر ماقال وفعل مافعل}}

The Shi'ite scholar Abul Qasim al-Kufi (died 352 AH) also believed that it was Umm Kulthum bint Ali who married Umar, but stated that:

{{Quote|al-Istighathah fi Bida' ath-Thalathah, p.90|When Umar asked for the hand of Umm Kulthum, Ali thought to himself: '''"If I say no, that thing would come to pass which Rasul-Allah tried to prevent, and for which reason he asked me to exercise patience, which is that people will fall into apostacy"'''. "Thus, it was better to hand over Umm Kulthum to him"}}

Shaykh Tabarsi also believed that Umm Kulthum bint Ali married Umar. He wrote the following in his book I‘lam al-Wara bi-A‘lam al-Huda:

{{quote|I‘lam al-Wara bi-A‘lam al-Huda - Shaykh Tabarsi|As for Umm Kulthoom, she is the one whom Umar ibn al-Khattab married. Our associates say that he (Ali) only married her to him after putting up a lot of resistance, severe refusals and finding excuses. Ultimately he was forced by circumstances to turn her matter over to Abbas ibn ‘Abd al-Muttalib who married her off.<ref>I'lam al-Wara bi A'lam al-Huda by al-Tabarsi p.204</ref>}}

Other notable Shi'ite scholars who believed that the marriage took place are also:

*Agha al-Tahrani <ref>Al-Dhari'ah 5:184</ref>
*Al-Hurr Al-'Amily <ref>Wasa'il al-Shi'a aal al-Bayt 15:19, 17:594, 21:263, 26:314</ref>
*Al-Muhaqqiq al-Ardabili <ref>Majmaa al-Fa’ida vol.11 p.530</ref>
*Sheikh Abu Jaafar al-Tusi <ref>al-Mabsut vol.4 p.272</ref>
*Fadil al-Hindi <ref>Kashf al-Litham vol 2 pp.312</ref>
*Mohamad Soleiman-Peneh <ref>Mohammad Soleiman Panah - [http://www.al-islam.org/Organizations/Aalimnetwork/msg00166.html Silence of Imam Ali (AS)] - 'Aalim Network QR, May 10, 1996</ref>

While the above scholars believed that the marriage took place, all of them held the opinion that Imam Ali was forced to give away his daughter - not that he happily married her off, as claimed by the Ahl al-Sunnah.

===Sunni viewpoint===

Most [[Sunni]]s believe that it was Umm Kulthum bint Ali that married Umar, as stated by Sunni and Shi'ite narrations mentioned above. This view is, among many others, held by the following prominent Sunni scholars:

*al-Ya'qubi<ref>Tarikh al-Yaqubi vol. 2 pp.260</ref>
*Ibn Shabba<ref>Tarikh al-Madina vol 2 p654</ref>
*Muhammad al-Bukhari <ref>Tarikh al-Saghir vol. 1 p. 102</ref>
*Ibn Qutayba <ref>Ma'arif p. 107</ref>
*Imam al-Bayhaq <ref>Sunan al-Kubra vol. 4 p. 33</ref>
*al-Dhahabi<ref>Siyar Aalam al-Nubalaa 5:22-24</ref>
*al-Nawawi <ref>Tahdhib al-Asmaa wa al-Lughat 2:267 #1219</ref>
*al-Suyuti <ref>al-Hawi lil Fatawa 2:179</ref>
*Ibn Kathir <ref>Al-Bidayah wa al-Nihayah vol. 8 p. 14</ref>
*Ibn Asakir<ref>Tarikh Dimasqh|Tarikh al Dimashq 42:555</ref>
*Hakim al-Nishaburi <ref>Al-Mustadrak alaa al-Sahihain, by Hakim al-Nishaburi|al-Hakim al-Nishaburi, 3/142</ref>
*Ibn Abd al-Barr <ref>al-Istiab fi ma'rifat al-Ashab vol 4 p 509</ref>

{{Core Pedophilia}}
==See Also==

*[[Contemporary Pedophilic Islamic Marriages]]
*[[Muhammad and the Clinical Definition of Pedophilia]]

==External Links==

*[http://answering-islam.org/Shamoun/prepubescent3.htm The Marriage of Umar ibn Khattab and Umm Kulthum] ''- [[Answering Islam]]''

==References==
{{Reflist|30em}}

[[Category:Pedophilia]]