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Sun and light word count in the Qur'an

2026-04-27T03:37:01Z

Asmith: changing language score

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This article lists all occurrences of the words sun (ٱلشَّمْس, ''ash-shams'') and light (ٱلنُّور, ''al-noor'') in the Qur'an to consider the claim that they both appear 33 times.
==Sun==
The "translation" column also includes the context of the word, so that we know what the Qur'an says about the sun.

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Count
!Verse
!Word in Arabic
!Translation
|-
|1||2:258||بِٱلشَّمْسِ||[Allah moves] with the sun
|-
|2||6:78||ٱلشَّمْسَ||[Abraham saw] the sun
|-
|3||6:96||وَٱلشَّمْسَ||and the sun [made for reckoning]
|-
|4||7:54||وَٱلشَّمْسَ||and the sun [and stars made Allah]
|-
|5||10:5||ٱلشَّمْسَ||the sun [is light and moon is also light]
|-
|6||12:4||وَٱلشَّمْسَ||[stars] and the sun
|-
|7||13:2||ٱلشَّمْسَ||[Allah made heaven without visible pillars and subjected] the sun
|-
|8||14:33||ٱلشَّمْسَ||[Allah made orbiting around earth] the sun
|-
|9||16:12||وَٱلشَّمْسَ||and the sun [made subservient]
|-
|10||17:78||ٱلشَّمْسِ||[pray during declining of] the sun
|-
|11||18:17||ٱلشَّمْسَ||the sun [moves around a cave]
|-
|12||18:86||ٱلشَّمْسِ||[setting place of] the sun [on earth]
|-
|13||18:90||ٱلشَّمْسِ||[rising place of] the sun [on earth]
|-
|14||20:130||ٱلشَّمْسِ||[glorify Allah when] the sun [rises and sets]
|-
|15||21:33||وَٱلشَّمْسَ||[moon] and the sun [move in the sky]
|-
|16||22:18||وَٱلشَّمْسُ||and the sun [bows down to Allah]
|-
|17||25:45||ٱلشَّمْسَ||[Allah made] the sun [move with shadows]
|-
|18||27:24||لِلشَّمْسِ||[people were bowing down] to the sun [instead of Allah, because of Satan]
|-
|19||29:61||ٱلشَّمْسَ||[Allah created and made subservient] the sun
|-
|20||31:29||ٱلشَّمْسَ||[Allah changes night and day and makes] the sun [move during day]
|-
|21||35:13||ٱلشَّمْسَ||[Allah changes night and day and makes] the sun [move during day]
|-
|22||36:38||وَٱلشَّمْسُ||and the sun [moves towards its setting place]
|-
|23||36:40||ٱلشَّمْسُ||the sun [and the moon are running in the sky and Allah forbid the sun to catch the moon]
|-
|24||39:5||ٱلشَّمْسَ||the sun [was subservient and moving for an appointed time]
|-
|25||41:37||وَٱلشَّمْسُ||and the sun [is a sign of Allah]
|-
|26||41:37||لِلشَّمْسِ||[do not bow down] to the sun
|-
|27||50:39||ٱلشَّمْسِ||[praise Allah when] the sun [sets and rises]
|-
|28||55:5||ٱلشَّمْسُ||the sun [and moon follow a reckoning]
|-
|29||71:16||ٱلشَّمْسَ||the sun [is light and the moon is light]
|-
|30||75:9||ٱلشَّمْسُ||the sun [will be joined with the moon in the sky]
|-
|31||76:13||شَمْسًا||[disbelievers won't see] '''the heat of sun''' [as a punishment]
|-
|32||81:1||ٱلشَّمْسُ||[when] the sun [will be wrapped]
|-
|33||91:1||وَٱلشَّمْسِ||by the sun [and the moon which follows it]
|}
There are '''33 occurrences''', including 10 occurrences with a prefix.

In calculating a total number, one must decide whether to count singular/plural versions and ones with/without prefixes/suffixes.

==Light==
In the translation column, the context of the word is included.

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Count
!Verse
!Word in Arabic
!Translation
|-
|1||2:17||بِنُورِهِمْ||[Allah took] (with) ''their'' light 1
|-
|2||2:257||1 ٱلنُّورِ||[Allah leads to] the light
|-
|3||2:257||2 ٱلنُّورِ||[Taghut leads from] the light
|-
|4||4:174||3 نُورًا||[Allah sent] a light
|-
|5||5:15||نُورٌ 4||a light [from Allah]
|-
|6||5:16||5 ٱلنُّورِ||[Allah leads to] the light
|-
|7||5:44||وَنُورٌ||[in the Torah is a law] and a light
|-
|8||5:46||وَنُورٌ||[the Gospels are a law] and a light
|-
|9||6:1||وَٱلنُّورَ||[Allah created both darkness] and light
|-
|10||6:91||6 نُورًا||a light [in the book of Moses]
|-
|11||6:122||نُورًا 7||[muslims were given] a light [from Allah, so they are superior to other people]
|-
|12||7:157||8 ٱلنُّورَ||[believers follow] the light
|-
|13||9:32||نُورَ 9||[evil disbelivers want to put out] a light [of Allah]
|-
|14||9:32||نُورَهُۥ||[Allah makes] ''his'' light [perfect] 2
|-
|15||10:5||نُورًا 10||'''[Moon's] light''' *
|-
|16||13:16||وَٱلنُّورُ||[disbelievers and believers are like darkness] and (the) light
|-
|17||14:1||11 ٱلنُّورِ||[this book leads to] the light
|-
|18||14:5||12 ٱلنُّورِ||[Moses was commanded to bring people to] the light
|-
|19||24:35||نُورُ 13||[Allah is] a light [of the heavens and the earth]
|-
|20||24:35||نُورِهِ||''his'' light [is like a niche in which is a lamp] 3
|-
|21||24:35||14 نُّورٌ||a light [of Allah..]
|-
|22||24:35||15 نُورٍ||[..is a light upon] light
|-
|23||24:35||لِنُورِهِ||[Allah leads] to ''his'' light [whom he wants] 4
|-
|24||24:40||16 نُورًا||[if god doesn't make] light [to someone..]
|-
|25||24:40||17 نُّورٍ||[..then he doesn't have] a light
|-
|26||33:43||18 ٱلنُّورِ||[Allah leads to] the light
|-
|27||35:20||19 ٱلنُّورُ||[the darkness and] light [are not equal just like disbelievers and believers]
|-
|28||39:22||20 نُورٍ||[Muslims follow] a light [from Allah]
|-
|29||39:69||بِنُورِ||[the earth shall beam] with the light [of its lord]
|-
|30||42:52||نُورًا 21||[faith is] a light
|-
|31||57:9||22 ٱلنُّورِ||[Allah leads from darkness to] the light [via Muhammad]
|-
|32||57:12||نُورُهُم||''their'' light [of believers, wil be running before them and on their right hand] 5
|-
|33||57:13||نُّورِكُمْ||[the hypocrites will ask: give us some of] ''your'' light [oh you true believers..] 6
|-
|34||57:13||23 نُورًا||[..response to hypocrites: go back and ask there for] a light
|-
|35||57:19||وَنُورُهُمْ||[those who believe will get a their reward] and ''their'' light 7
|-
|36||57:28||24 نُورًا||[Allah gives] a light
|-
|37||61:8||نُورَ 25||[evil disbelievers want to put out] a light [of Allah]
|-
|38||61:8||نُورِهِ||[Allah perfects] ''his'' light 8
|-
|39||64:8||وَٱلنُّورِ||[believe in Allah, his messenger] and light
|-
|40||65:11||26 ٱلنُّورِ||[Allah via Muhammad leads to] the light
|-
|41||66:8||نُورُهُمْ||''their'' light [will run before them and on their right] 9
|-
|42||66:8||نُورَنَا||[oh Allah make perfect] ''our'' light 10
|-
|43||71:16||27 نُورًا||[Allah made the Moon to be] a light [in heaven]
|}

*(*) In the verse 10:5, the word ''noor'' is sometimes translated as "a reflected light" to suggest scientific insight, however the word "reflected" is not present in the original Arabic.

There are '''43 occurrences''' of this word.

If only the following forms are counted:

*النور (''al-noor'') - the light
*نور (''noor'') - a light
*نورا (''nooran'') - a light (accusative)

there are 27 occurrences. When counting the accusative form with the suffixed ا (''alif'') the count of 33 is likewise not attained.

To achieve a count of 33, one must exclude only the forms with possessive pronoun suffixes like "his", "our" and "their", but not exclude the forms with prefixes like "and", "with", "for". This counting method appears to be arbitrary.
===Muneer===
There is also the word ''muneer'' (enlightening) from the same root نور (n-w-r) which is sometimes translated as "light":
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Count
!Verse
!Word in Arabic
!Translation
|-
|1||3:184||ٱلْمُنِيرِ||the enlightening [Scripture]
|-
|2||22:8||مُّنِيرٍ||enlightening [Scripture]
|-
|3||25:61||مُّنِيرًا||[Moon is] enlightening
|-
|4||31:20||مُّنِيرٍ||enlightening [book]
|-
|5||33:46||مُّنِيرًا||[Muhammad is] enlightening [torch]
|-
|6||35:25||ٱلْمُنِيرِ||enlightening [Book]
|}

==Observations==

*The word "sun" appears 33 times in all its forms
*The word "light" appears 43 times in all its forms

*The word "sun" appears 23 times without any suffixes or prefixes, or only 22 times when the accusative with the ''alif'' suffix is excluded.
*The word "light" appears 27 times without any suffixes or prefixes. Or only 18 times when the accusative with the ''alif'' suffix is excluded.

*To get 33 occurrences in both words, one must exclude the forms with possessive pronoun suffixes like "their", "his", "our" and not excluding the accusative ''alif'' suffix and not excluding any prefixes.
**This exclusion appears arbitrary, and is not employed consistently or even at all order to achieve other word count "miracles"

==See also==

*[[Word Count Miracles in the Qur'an]]
*[[365 days miracle in the Quran|"365 days miracle" in the Qur'an]]
*[[12 months miracle in the Quran|"12 months miracle" in the Qur'an]]
*[[Man and woman word count]]
*[[Dunya and akhira word count in the Qur'an]]
*[[Paradise and hell word count in the Qur'an]]
*[[Iman and kufr word count in the Qur'an]]
*[[Land to water ratio miracle in the Qur'an]]

[[Category:Qur'an]]
[[Category:Miracles]]
[[Category:Apologetics]]

Taliban

2026-04-27T03:18:04Z

Asmith: updated page score

{{QualityScore|Lead=2|Structure=1|Content=3|Language=4|References=1}}

The '''Taliban''' is an Islamist terrorist and political group that governed Afghanistan from 1996 until it was overthrown in late 2001. It regrouped in 2004 as an insurgency movement governing local Pashtun areas and fighting a guerrilla war against the governments of Afghanistan, Pakistan, and the NATO-led International Security Assistance Force (ISAF). They seized control of Afghanistan in 2021 again as soon as the ISAF started withdrawing from there. The Washington Post claimed that the Taliban seizure was "inextricably linked to Pakistan".<ref name="WaPoPak">{{cite news|title=Pakistan’s hand in the Taliban’s victory |url=https://www.washingtonpost.com/world/2021/08/18/pakistan-hand-taliban-victory/ |work=Washington Post |location=Washington, D.C. |date=18 August 2021 |access-date=27 August 2021}}</ref> According to the New York Times, "Afghan tribal leaders said that the Pakistani military waved a surge of new fighters across the border from sanctuaries inside Pakistan".<ref name="NYTPak">{{cite news|title=The Real Winner of the Afghan War? It’s Not Who You Think |url=https://www.nytimes.com/2021/08/26/world/asia/afghanistan-pakistan-taliban.html |work=The New York Times |location=New York |date=26 August 2021 |access-date=27 August 2021}}</ref> Many Jaish-e-Mohammed (JeM) cadres were released after the Taliban seizure of Afghanistan, the JeM and Taliban have held meetings and the JeM has been assured of all support in carrying out its terrorist activities in India.<ref>{{cite news|title=JeM planning attacks in India, say reports |url=https://www.thehindu.com/news/national/jem-planning-attacks-in-india-say-reports/article36120687.ece |work=The Hindu |location=New Delhi |date=26 August 2021 |access-date=27 August 2021}}</ref> Pakistan, "supported the Taliban when the latter was being hounded in Afghanistan, the militants said they would return the favour by helping Pakistan in making Kashmir a part of its country", according to a Government of Pakistan person.<ref>{{cite news |title=‘Taliban with us to free Kashmir from India’: Pak govt leader on TV news debate |url=https://www.hindustantimes.com/world-news/taliban-with-us-to-free-kashmir-from-india-pak-govt-leader-on-tv-news-debate-101629818453064.html |work=The Hindustan Times |location=New Delhi |date=24 August 2021 |access-date=27 August 2021}}</ref> Pakistan's Prime Minister, Imran Khan, said that the Afghans have broken the "shackles of slavery" after the Taliban seized Afghanistan.<ref>{{cite news|url=https://www.dawn.com/news/1640988|title=PM Imran talks about overpowering 'shackles of slavery' at Single National Curriculum launch|work=Dawn|date=16 August 2021|access-date=17 August 2021|archive-date=16 August 2021|archive-url=https://web.archive.org/web/20210816164203/https://www.dawn.com/news/1640988|url-status=live}}</ref><ref>{{cite news|url=https://www.thehindu.com/news/international/afghans-have-broken-shackles-of-slavery-pak-pm-imran-khan/article35939794.ece|title=Afghans have broken 'shackles of slavery': Pakistan PM Imran Khan|work=The Hindu|date=16 August 2021|access-date=17 August 2021|archive-date=16 August 2021|archive-url=https://web.archive.org/web/20210816230623/https://www.thehindu.com/news/international/afghans-have-broken-shackles-of-slavery-pak-pm-imran-khan/article35939794.ece|url-status=live}}</ref><ref>{{cite news|url=https://www.independent.co.uk/asia/south-asia/taliban-pakistan-imran-khan-afghanistan-b1903821.html|title=Taliban have broken 'the shackles of slavery,' says Pakistan PM Imran Khan|work=The Independent|first=Maroosha|last=Muzaffar|date=17 August 2021|access-date=17 August 2021|archive-date=17 August 2021|archive-url=https://web.archive.org/web/20210817223340/https://www.independent.co.uk/asia/south-asia/taliban-pakistan-imran-khan-afghanistan-b1903821.html|url-status=live}}</ref> The chief of Pakistan's Intelligence Agency (ISI), Faiz Hameed, visited Kabul and met with the Taliban leadership as well as other Afghan leaders including former prime minister Gulbuddin Hekmatyar. The meeting was seen as an unconventional means of contact between the two countries in the absence of a government in Afghanistan.<ref>{{Cite web|last=Reporter|first=The Newspaper's Staff|date=2021-09-06|title=ISI chief’s visit to Kabul: Fawad sees ‘unconventional contacts’ imperative|url=https://www.dawn.com/news/1644708|access-date=2021-09-15|website=DAWN.COM|language=en}}</ref> The visit was purportedly to get berths for the Haqqanis in the new Government, demonstrating their, "clout" over the Taliban.<ref>{{cite news |title=As Taliban factions bicker, ISI chief in Kabul to find berths for Haqqanis |url=https://indianexpress.com/article/world/pakistan-powerful-intel-chief-arrives-in-kabul-7488925/ |work=Indian Express|location=Kabul |date=5 September 2021 |access-date=10 September 2021}}</ref> According to the Carnegie Endowment Center, the Inter-Services Intelligence Directorate shares an undeniable link with the Taliban, especially the Haqqani group.<ref>{{cite news |title=Dealing With the Taliban - India’s Strategy in Afghanistan {{!}} After U.S. Withdrawal |url=https://carnegieendowment.org/files/Chaudhuri_Shende_-_Afghanistan.pdf |work=Carnegie Endowment |location=India |date=June 2020|access-date=17 September 2021}}</ref> The movement is primarily made up of members belonging to ethnic Pashtun tribes, along with volunteers from nearby Islamic countries such as Uzbeks, Tajiks, Chechens, Arabs, Pakistanis and others. It operates in Afghanistan and Pakistan, mostly around the Durand Line regions. United States officials say their headquarters is in or near Quetta, Pakistan, and that Pakistan and Iran provide support, although both nations deny this.

The founder of the movement was Mullah Mohammed Omar. Its rank-and-file are made up mostly of Afghan refugees who have studied at Islamic religious schools in Pakistan. According to the London School of Economics, the Taliban received training, supplies and arms from the Pakistani government, particularly the Inter-Services Intelligence agency.<ref>Alison Chung - [http://news.sky.com/skynews/Home/World-News/Pakistan-Intelligence-Agency-Helping-The-Taliban-London-School-Of-Economics-Report-Claims/Article/201006215648422?lpos=World_News_First_Home_Article_Teaser_Region_0&lid=ARTICLE_15648422_Pakistan_Intelligence_Agency_Helping_The_Taliban%2C_London_School_Of_Economics_Report_Claims Pakistan Intelligence 'On Taliban's Side'] - Sky News Online, June 13, 2010</ref>

The Taliban enforced a strict interpretation of [[Shari'ah (Islamic Law)|Shari'ah]]. One Taliban list of prohibitions included "pork, pig, pig oil, anything made from human hair, satellite dishes, cinematography, and equipment that produces the joy of music, pool tables, chess, masks, alcohol, tapes, computers, VCRs, television, anything that propagates sex and is full of music, wine, lobster, nail polish, firecrackers, statues, sewing catalogs, pictures, Christmas cards."

They also prohibited employment, education, and sports for women, dancing, clapping during sports events, kite flying, and depictions of living things, whether drawings, paintings, photographs, stuffed animals, or dolls. Men were required to have a beard longer than a fist placed at the base of the chin, they had to wear their head hair short, and were required to wear a head covering. Adapting terms stipulated by the [[Pact of Umar]], the Hindu minority were also required to wear [[Yellow Badge|yellow badges]] (zunar) to segregate "un-Islamic" and "idolatrous" communities from Islamic ones.<ref name="Hindus1">[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref name="Hindus2">Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref name="Hindus3">T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref>

==References==
{{reflist}}
[[Category:Modern movements]]
[[Category:Caliphate]]
[[Category:Jihad]]
[[Category:Jihadists]]
[[Category:Islamic History]]

Tawaatur

2026-04-27T02:59:46Z

Asmith: updated language and language score

{{QualityScore|Lead=2|Structure=3|Content=3|Language=4|References=1}}
Tawaatur (تواتر) is a concept that seeks to classify hadith traditions into more or less reliable categories based on the multiplicity of attestation traditions standing behind them. Tawaatur means "succession" and in the "science" of hadiths (so called due to its Arabic designation, علم الحديث, "'ilm al-hadith", where "'ilm" meaning "knowledge" is also used in Arabic to mean "science" (compare Latin "scienta", "knowledge", source of the English word "science")) it means that there are a lot of isnaads (chains of narrators of an oral tradition). When a hadith has a lot of chains, the hadith is then called "mutawaatir" (متواتر). The mutawaatir hadiths are distinguished from hadiths that are called ahaad (آحاد) which have a "small" number of chains (although ahad literally means "singular" <ref>https://www.almaany.com/en/dict/ar-en/%d8%a2%d8%ad%d8%a7%d8%af</ref>).

==The number of chains==
The number of chains that a hadith needs to be mutawaatir is defined by scholars. However scholars do not agree as to what the number of chains is:
{{Quote|[https://www.islamic-awareness.org/hadith/ulum/asb3.html An Introduction To The Science Of Hadith]|
There is no precise definition for a "large number of reporters"; although the numbers '''four, five, seven, ten, twelve, forty and seventy, among others, have all been variously suggested''' as a minimum, the exact number is irrelevant (some reporters, e.g. Imams of Hadith, carry more weight anyway than others who are their contemporaries): the important condition is that the possibility of coincidence or "organised falsehood" be obviously negligible.
}}
The hadith is mutawaatir when there is "no possibility" that so many people could agree on a lie. This is the traditional view, though forensic investigators or modern scholars of oral traditions would not use such a criterion. Some scholars might think that 4 chains are enough, other might think that 70 chains are needed, there is not a universal acceptance of what is and is not mutawaatir.

==Methodological Criticisms==

Modern standards of forensics and oral tradition scholarship would not find this criterion ipso facto convincing. Some possible criticisms:

*There were thousands of Muslim transmitters available when the hadiths were written; even giving the the most generous assumptions of Muslim honesty, it wouldn't be hard to find 4, 5 or 70+ loose transmitters, liars, or persons willing to affirm a tradition they don't know to be true. Islamic scholars respond by pointing out that hadith scholars did more than just collect isnads, as they also analyzed the reliability of the transmitters. Consequently, it may well be the case that there are descriptions of the prophet that have been correctly transmitted - critical scholars admit that while the general bar of evidence for most hadiths considered authentic cannot be a source of certainty, there may still be some narrations that are reliable. As far as certainty is concerned - that is, ''knowing for a fact that a report is not fabricated or incorrect'' - this degree of certainty remains generally unattainable where empirical evidence is lacking.
*Most sahih hadiths are not mutawaatir, but they are accepted as inherent by Sunni jurisprudents anyway (because all people in the chain supposedly always told the truth), which calls the entire framework into question.

==False chains==
When a hadith is mutawaatir it has to be accepted according to Islamic scholars, as fabrication and mistaken transmission are deemed impossible:
{{Quote|[https://islamqa.info/en/answers/34651/mutawaatir-hadeeth Mutawaatir hadeeth]|
With regard to the ruling on mutawaatir reports: a mutawaatir report must be accepted, because it is definitive and certain, even if there is no other corroborating evidence. And there is no need to examine the biographies of its narrators. This is a matter concerning which no wise man will have any doubts.
}}

The following are some critiques that have been made regarding the possibility of this kind of certainty::

*If a person who writes the hadiths makes up his own hadith, he can include "many" (4, 5... or 70) made up chains and it will be called "mutawaatir"
**This shows that a hadith can be mutawaatir even though it has 0 authentic chains, not even partially authentic
*If "many" (4, 5... or 70) people who narrate the oral traditions to the person who writes the hadiths make up false chains, the hadith will be called "mutawaatir"
*If "many" (4, 5... or 70) people who, narrated to the people who narrated to the person who recorded the hadiths, made up false chains, the hadith will be called "mutawaatir"
*If "many" (4, 5... or 70) people heard an authentic report from Muhammad, but weren't sure what exactly he said and consulted each other and the most confident of them "assured" the hadith recorder that his version is correct (although it wasn't) and then they narrated it to the people etc then it will be called "mutawaatir"
*If 70 honest people heard from other honest people who heard from other honest people etc an authentic report from Muhammad and then they narrated it to the person who wrote the hadiths down, but they knew only the names of the people who told them and didn't know the names of the people who told to the people who told them, then the hadith is unreliable.

==Tawatur in transmission of the Quran==
Tawaatur is often invoked to substantiate the reliable transmission of the Quran. The point of tawaatur is that many people say the same thing, therefore it must be true; yet in the case of the Quran, this criterion is not met. There are many versions (qira'aat) of the Arabic Quran accepted by traditional scholars as being authentic. We have 10 "reciters" (in Arabic ''qurra'', plural of ''qari''):

*Ibn Kathir al-Makki
*Abu 'Amr Ibn al-'Ala'
*Aasim ibn Abi al-Najud - a famous rawi Hafs transmitted from him
*Hamzah az-Zaiyyat
*Al-Kisa'i
*Ya'qub al-Yamani
*Khalaf
*Ibn Amir ad-Dimashqi
*Abu Ja'far
*Nafi‘ al-Madani - a famous rawi Warsh transmitted from him

And for every qari, there are two rawi's which also often differ, even though they had the same teacher. The most popular version of the Arabic Quran today is the version of Hafs, who was one of the students of Aasim. Since other versions of the Quran differ from Hafs' version, the most popular version of the Quran is ahad. And even if all 10 qaris had exactly the same text of the Quran, according to some scholars mutawaatir requires 70 chains, so 60 chains would be missing.

On top of this, modern scholarship has uncovered variants such as the Sana'a palimpset which preserve readings not found in any of the qira'aat, further making it impossible to make the claim of being mutawattir of the text of the Quran.

*The claim that the Hafs version is mutawaatir does not stand to scrutiny, despite the current widespread usage in Muslim devotion and liturgy. It's reasonable to assume that many other Muslims were memorizing the Quran through the ages, but their is no evidence they were all using the Hafs version and much evidence to the contrary.

==References==
<references />
[[Category:Fiqh (legal theory)]]
[[Category:Hadith]]
[[Category:Qur'an]]
[[Category:Qur'anic textual history]]

Muhammad ibn Musa al-Khwarizmi

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{{Infobox_Person
| name = Muḥammad ibn Mūsā al-Khwārizmī
| residence =
| other_names = Algorithmi
| image =
| imagesize =
| caption =
| birth_name =
| birth_date = c. 780
| birth_place = Khwarezm, Uzbekistan
| death_date = c. 850
| death_place = Baghdad, Iraq
| death_cause =
| known =
| occupation = mathematician, astronomer, geographer, historian
| title =
| salary =
| term =
| predecessor =
| successor =
| party =
| boards =
| religion =
| spouse =
| partner =
| children =
| relations =
| notable_works = The Compendious Book on Calculation by Completion and Balancing (al-Jabr) Book of the Description of the Earth Astronomical tables of Siddhanta Extraction of the Jewish Era Book of History
| website =
| footnotes =
| employer = House of Wisdom
| height =
| weight =
}}
'''Muḥammad ibn Mūsā al-Khwārizmī''' (محمد بن موسی خوارزمی) was an influential 9th-century polymath from Islamic Persia who produced key works in mathematics, astronomy, geography, and history. Best known for his contributions to algebra (a field now eponymous with al-Khwarizmi's work ''al-Jabr'') and to the concept of the algorithm (also eponymous with the latinization of al-Khwarizmi's name, ''Algorithmi''), Khwarizmi also famously improved upon Ptolemy's ''Geography'', studied the history of calendars, and advanced key developments in trigonomerty. Prominent in his time as well as after, Khwarizmi was appointed head of library and resident astronomer at the famous House of Wisdom (بيت الحكمة) in Baghdad during the rule of al-Ma'mun in the Abbasid Golden Age (775-861), which, under the rule of the unorthodox and rationalist ''Mu'tazilites'', saw the translation of Greek works into Arabic.

==Reception==

===Islamic world===
Al-Khwarizmi was looked down upon by notable Sunni Islamic scholars who held him in contempt for his unorthodox religious views, which they deemed heretical. The Abbasid [[Caliph|caliphal]] patrons who had supported the work of al-Khwarizmi and his peers were themselves rationalist Mu'tazilites, who would be rejected by the scholars of the coming ''Ash'ari'', ''Maturidi'', and ''Hanbali'' orthodoxy.

[[Ibn Taymiyyah|Ibn Taymiyyah]] wrote about al-Khwarizmi:
{{Quote|مجموع الفتاوى: 9/214 - 215|
انه وإن كان علمه صحيحا إلا إن العلوم الشرعية مستغنية عنه وعن غيره

Even if his science is correct, regardless, the Islamic sciences are dispensed of him and his likes.
}}

==See also==

*[[Ibn Taymiyyah]]
*[[Ibn Rushd]]
*[[Islam and Science]]
*[[Golden Age|Islamic Golden Age]]

Muhammad in the Dasatir-i-Asmani

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The '''Dasātīr-i-Asmani''' is a work of the Zoroastrian school of ''Ešrāqī'' (Illuminationists), founded by Āzar Kayvān (b. between 1529 and 1533; d. between 1609 and 1618).<ref>H. Corbin - [{{Reference archive|1=http://www.iranicaonline.org/articles/azar-kayvan-priest|2=2011-09-12}} Āzar Kayvān] - Encyclopædia Iranica, Online Edition, December 15, 1987</ref> It contains fifteen sections which are said to have been revealed to fifteen successive prophets, and each section except the last concludes with a prophecy about the next prophet.<ref>[http://en.wikipedia.org/w/index.php?title=Dasatir-i-Asmani&oldid=404240404 Dasatir-i-Asmani] - Wikipedia, accessed September 3, 2011</ref>

Islamic scholars such as Dr. [[Zakir Naik]] have claimed that [[Muhammad]] is one of the figures of the Dasātīr's prophecies: "The sum and substance of the prophecy mentioned in Dasatir is, that when the Zoroastrian people will forsake their religion and will become dissolute, a man will rise in Arabia, whose followers will conquer Persia and subjugate the arrogant Persians ... This Prophecy relates to no other person but to Muhammad (pbuh)."<ref>Dr. Zakir Naik - [http://www.irf.net/index.php?option=com_content&view=article&id=211&Itemid=185 Muhammad (pbuh) in the Parsi Scriptures] - Islamic Research Foundation, accessed September 3, 2011</ref>

The Dasātīr is written in a constructed language consisting of Persian, Hindi, Avestan, Sanskrit, and [[Arabic]] words, employing novel grammatical conventions and making frequent use of Persian prefixes or suffixes.<ref name="Fatḥ-Allāh">Fatḥ-Allāh Mojtabaʾī - [{{Reference archive|1=http://www.iranicaonline.org/articles/dasatir|2=2011-09-12}} Dasātīr] - Encyclopædia Iranica, Online Edition, December 15, 1994</ref> The accompanying Persian “translation” of the Dasātīr with commentary is ascribed to the sixteenth prophet, Sāsān V, who lived during the reign of of Khosrau II (590-628 AD). Both texts published in two volumes in 1818-19 under the title ''The Desātir, or the Sacred Writings of the Ancient Persian Prophets, Together with the Commentary of the Fifth Sāsān.''

Despite the claims of Sāsān's authorship, the linguistic characteristics of the Persian translation suggest a composition date of the 16th or 17th century.<ref name="Fatḥ-Allāh" /> As a result, most scholars consider both the original text and its translation to be the work of the Illuminationists' founder, Āzar Kayvān.<ref name="Fatḥ-Allāh"></ref><ref>Joseph H. Peterson - [{{Reference archive|1=http://www.avesta.org/dabestan/dabestan.htm|2=2011-09-12}} The Dabestan-e Madaheb, or 'School of religious doctrines'] - Avesta, accessed September 3, 2011</ref>
==See Also==

{{Hub4|Muhammad in Other Scriptures|Muhammad in Other Scriptures}}

==External Links==

*[http://www.iranicaonline.org/articles/dasatir Dasātīr] ''- Encyclopædia Iranica, Online Edition, December 15, 1994''

==References==
{{reflist}}

[[Category:Muhammad]]
[[Category:Muhammad in other scriptures]]

Muhammad in the Kalachakra Tantra

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The '''Kālachakra Tantra''' is a 9th century Tibetan Buddhist text that contains passages which discuss the religion of [[Islam]] in a negative manner and refer to a man named Madhumati (i.e. the Prophet [[Muhammad]]) who would be a "false impostor, wreaking havoc" on the Buddhist world.<ref>H. Hoffman, "Kalacakra Studies. I. Manichaeism, Islam, and Christianity in the Kalacakra Tantra", Central Asiatic Journal, 13, 1969, pp. 52-73.</ref><ref name="David Scott">David Scott, "[http://www.jstor.org/discover/10.2307/3270172?uid=3738032&uid=2129&uid=2&uid=70&uid=4&sid=21101205016087 Buddhism and Islam: Past to Present Encounters and Interfaith Lessons]", Numen, Vol. 42, No. 2, (May, 1995), pp. 141-155</ref>

Like the Hindu [[Bhavishya Purana]], it describes Muslims as invading "barbarians" (Skt. ''mleccha'', from two words "Malina" meaning lowly, dirty, filthy, impure, wretched, unchaste, unclean, admixed, adulterated, contaminated, corrupt, immoral, decadent, infected, obscene, tainted and "CCha/CCheetkara" meaning abhorrence, loathing, disgust, abomination, repugnance)<ref>[{{Reference archive|1=http://en.wikipedia.org/wiki/Mleccha|2=2012-09-08}} Mleccha] - Wikipedia, accessed September 8, 2012</ref> and contains the prophecy of a holy war between the followers of Islam and Buddhism.

It refers to Islam as "mleccha-dharma", the barbarian religion, descri-bing it as a religion of violence ("himsa-dharma") that advocates savage behavior ("raudra-karman"), and characterizes [[Allah]] as a barbarian god, who is a merciless deity of death ("mara-devata"), a god of darkness comparable to Rahu, the demon who devours the sun and the moon.<ref name="John Newman">John Newman, "[{{Reference archive|1=http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/download/8878/2785|2=2012-09-08}} Islam in the Kālacakra Tantra]", Journal of the International Association of Buddhist Studies, Vol. 21, No. 2, 1998</ref>

One passage of the Kalachakra states that the powerful, merciless idol of the barbarians, the demonic incarnation (i.e. Muhammad) lives in Mecca.<ref>Shri Kalachakra I. 154</ref> Another reads, "The Chakravartin (i.e. universal ruler) shall come out at the end of the age, from the city the gods fashioned on Mount Kailasa. He shall smite the barbarians in battle with his own four-division army, on the entire surface of the earth."<ref>Shri Kalachakra I. 161</ref>

According to Professor John R. Newman, a historian of religions who specializes in [[India|Indian]] and Tibetan Buddhism,<ref>[{{Reference archive|1=http://www.ncf.edu/john-newman|2=2012-09-08}} Academics » Faculty Profiles » John R. Newman] - New College of Florida, accessed September 8, 2012</ref> "We may summarize the Kalacakra tantra's perception of Islamic beliefs and practices as follows: from the Buddhist point of view Islam is demonic and perverse, a perfect anti-religion which is the antithesis of Buddhism".<ref name="John Newman"></ref>

Similarly, the late 14th century Uighur Insadi-Sutr also contains Buddhist denunciations of Islam, describing Muhammad as evil, and expressing messianic hopes that Maitreya the future Buddha would soon return and even win over the kingdom of Baghdad.<ref name="David Scott"></ref><ref>Das uigurische Insadi-Sutra, tr. S. Texcan, Berlin, 1974, p. 71. Cf. comments by H. Klimkeit, "Christians, Buddhists and Manichaeans in medieval Central Asia", Buddhist-Christian Studies, 1, 1981, pp. 46-50, p. 47.</ref>

==See Also==

{{Hub4|Muhammad in Other Scriptures|Muhammad in Other Scriptures}}

==External Links==

*[{{Reference archive|1=http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/download/8878/2785|2=2012-09-08}} Islam in the Kālacakra Tantra] ''- Journal of the International Association of Buddhist Studies, Vol. 21, No. 2, 1998''

==References==
{{reflist}}
[[Category:Muhammad]]
[[Category:Muhammad in other scriptures]]
[[Category:Criticism of Islam]]

Muhammad's Marriages

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According to Anas ibn Malik, the Prophet [[Muhammad]] used to visit all eleven of his wives in one night; but he could manage this, as he had the [[Sex|sexual]] prowess of thirty men.<ref>{{Bukhari|||268|darussalam}}. See also {{Bukhari|||5215|darussalam}}.</ref> The historian Al-[[Tabari]] calculated that Muhammad [[Marriage|married]] a total of fifteen [[Islam and Women|women]], though only ever eleven at one time; and two of these marriages were never consummated.<ref>{{Tabari|9|pp. 126-127}}.</ref> This tally of fifteen does not include at least four concubines. A concubine is “a woman with whom a man cohabits without being married”, and has a “social status in a household below that of a wife.”<ref>[{{Reference archive|1=http://www.merriam-webster.com/dictionary/concubine|2=2011-09-28}} Concubine] – Merriam-Webster, accessed September 28, 2011</ref> All of Muhammad’s concubines were his [[Slavery|slaves]]. Al-Tabari also excludes from the fifteen several other women with whom Muhammad had some kind of marriage contract but who, due to legal technicalities, never became full wives. It is fairly certain, however, that none of these legally-stifled unions was ever consummated. They were the cultural equivalent of a broken engagement. Finally, there were several other women whom Muhammad wished to marry, or whom he was invited to marry, but for various reasons he did not.

==List of Wives and Concubines of the Prophet==
The following lists of women in Muhammad’s life are based on the Islamic sources. Because there were so many women, some of whom had only a very brief association with him, it is possible that this number still falls short of the real total.

===Wives of the Prophet===

Despite the injunction of the Qur'an to only take 4 women as wives, according to the [[sira]] literature Muhammad took far more wives than this number. This table lists the women

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="65" |Status
! width="65" |Date
! width="330" |Details
! width="130" |Notable Early Sources

|-
! style="background: #EEEEEE;" |1
|[[Khadijah bint Khuwaylid]]
|Married
|July 595.
|She was a wealthy merchant from Mecca who employed the 24-year-old Muhammad and then proposed marriage. She was the mother of six of his children and a key character in the earliest development of Islam. She was Muhammad's only wife as long as she lived. She died in April 620.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 82-83, 106-107, 111, 113-114, 160-161, 191, 313-314.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 127-128}}; {{Tabari|39|pp. 3-4}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:9-12, 39, 151-152.</ref>

|-
! style="background: #EEEEEE;" |2
|Sawda bint Zam'a
|Married, though with limited rights.
|May 620.
|She was a tanner who had been an early convert to Islam. Muhammad married her at a time when he was unpopular and bankrupt. He considered divorcing her when, as the oldest and plainest of his wives (described as "fat and very slow"), she no longer attracted him, but she persuaded him to keep her in the house in exchange for never sleeping with her again (she gave up her turn to Aisha).
|
*Bukhari<ref>{{Bukhari|||1680|darussalam}}.</ref>
*Ibn Ishaq<ref>Guillaume/Ishaq 148, 309, 530.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 128-130}}; {{Tabari|39|pp. 169-170}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:39-42, 152.</ref>

|-
! style="background: #EEEEEE;" |3
|Aisha bint Abi Bakr
|Married
|Contracted May 620 but first consummated in April or May 623.
|She was the daughter of Muhammad's best friend and head evangelist Abu Bakr. Muhammad selected the six-year-old Aisha in preference to her teenaged sister, and she remained his favourite wife. She contributed a major body of information to Islamic law and history. The paedophilic aspect of this relationship has institutionalised such marriages within Islamic law.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 116, 223, 279-280, 311, 457, 464-465, 468, 493-499, 522, 535-536, 544, 649-650, 667, 678-688.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 128-131}}; {{Tabari|39|pp. 171-174}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:43-56, 152.</ref>

|-
! style="background: #EEEEEE;" |4
|Hafsa bint Umar
|Married
|January or February 625.
|She was the daughter of Muhammad's wealthy friend Umar. Hafsa was the custodian of the autograph-text of the Qur'an, which was [[Textual History of the Qur'an|somewhat different]] from the standard Qur'an of today.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 218, 301, 679.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 131-132}}; {{Tabari|39|pp. 174-175}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:56-60, 152.</ref>

|-
! style="background: #EEEEEE;" |5
|Zaynab bint Khuzayma
|Married
|February or March 625.
|She was a middle-class widow known as "Mother of the Poor" because of her commitment to charity work. She died in October 625.
|
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 138}}; {{Tabari|39|pp. 63-64}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:82, 152.</ref>

|-
! style="background: #EEEEEE;" |6
|Hind (Umm Salama) bint Abi Umayya
|Married
|April 626.
|An attractive widow with four young children, Hind had been rejected by her aristocratic family in Mecca because they were so hostile to Islam. Her tact and practical wisdom sometimes mitigated Muhammad's cruelties. She was a notable teacher of Islamic law and a partisan of Ali.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 146, 147, 150-153, 167-169, 213-214, 462, 529, 536, 546, 589, 680.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 132}}; {{Tabari|39|pp. 175-177}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:61-67, 152.</ref>

|-
! style="background: #EEEEEE;" |7
|Zaynab bint Jahsh
|Married
|March 627.
|An early convert to Islam, Zaynab was the wife of Muhammad's adopted son Zayd ibn Harithah. She was also the Prophet's biological cousin. When Muhammad became infatuated with Zaynab, Zayd was pressured into a divorce. To justify marrying her, Muhammad announced new revelations that (1) an adopted son did not count as a real son, so Zaynab was not his daughter-in-law, and (2) as a prophet, he was allowed more than the standard four wives. Zaynab excelled at leather-crafts.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 215, 495.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 134}}; {{Tabari|39|pp. 180-182}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:72-81, 152.</ref>

|-
! style="background: #EEEEEE;" |8
|Juwayriyah bint Al-Harith
|Married
|January 628.
|The daughter of an Arab chief, she was taken prisoner when Muhammad attacked her tribe. Aisha claimed that Juwayriyah was so beautiful that men always fell in love with her at first sight.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 490-493.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 133}}; {{Tabari|39|pp. 182-184}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:83-85, 152.</ref>

|-
! style="background: #EEEEEE;" |9
|Ramlah (Umm Habiba) bint Abi Sufyan
|Married
|July 628 (following a proxy wedding earlier in the year)
|She was a daughter of Abu Sufyan, the Meccan chief who led the Meccans against Muhammad, but she had been a teenaged convert to Islam. This marriage offset some of Muhammad's political humiliation in the Treaty of Hudaybiya by demonstrating that he could command the loyalty of his adversary's own daughter. Ramlah was devoted to Muhammad and quick to pick quarrels with people who were not.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 146, 527-528, 529, 543.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 133-134}}; {{Tabari|39|pp. 177-180}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:68-71, 153.</ref>

|-
! style="background: #EEEEEE;" |10
|[[Safiyah|Safiyah bint Huyayy]]
|Married
|July 628.
|She was the beautiful daughter of a Jewish chief, Huyayy ibn Akhtab. Muhammad married her on the day he defeated the last Jewish tribe in Arabia, only hours after he had supervised the slaying of Kinana her second husband. His earlier victims had included her father, brother, first husband, three uncles and several cousins. This marriage was of no benefit to Safiyah's defeated tribe, who were banished from Arabia a few years later; though some consider that it was politically significant in that Safiyah's presence in Muhammad's household was an open demonstration that he had defeated the Jews.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 241-242, 511, 514-515, 516-517, 520.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 134-135}}; {{Tabari|39|pp. 184-185}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:85-92, 153.</ref>

|-
! style="background: #EEEEEE;" |11
|Maymunah bint Al-Harith
|Married
|February 629.
|She was a middle-class widow from Mecca who proposed marriage to Muhammad. A placid woman who kept a very tidy house, Maymunah was one known to be obsessed with rules and rituals.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 531, 679-680.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 135}}; {{Tabari|39|pp. 185-186}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:94-99, 153.</ref>

|-
! style="background: #EEEEEE;" |12
|Mulayka bint Kaab
|Divorced
|January 630.
|Her family resisted the Muslim invasion of Mecca. Needing to appease the conqueror, they gave him the beautiful Mulayka as a bride. When she realised that Muhammad's army had killed her father, she demanded a divorce, which he granted her. She died a few weeks later.
|
*Al-Tabari<ref>{{Tabari|39|p. 165}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:106, 154.</ref>

|-
! style="background: #EEEEEE;" |13
|Fatima ''al-Aliya'' bint Zabyan ''al-Dahhak''
|Divorced
|February or March 630.
|She was the daughter of a minor chief who had converted to Islam. Muhammad divorced her after only a few weeks "because she peeked at men in the mosque courtyard." Fatima had to work for the rest of her life as a dung-collector, and she outlived all Muhammad's widows.
|
*Al-Tabari<ref>{{Tabari|9|p. 138}}; {{Tabari|39|pp. 186-188}}. Despite the confusion over the name, she is probably also the woman referred to in {{Tabari|9|pp. 136-137}} and the “Fatima bint Shurayh” of {{Tabari|9|p. 139}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:100-101, 153.</ref>

|-
! style="background: #EEEEEE;" |14
|Asma bint Al-Numan
|Divorced
|June or July 630.
|She was a princess from Yemen whose family hoped the marriage alliance would ward off a military invasion from Medina. But Muhammad divorced her before consummation after Aisha tricked her into reciting the divorce formula. Asma later married a brother of Umm Salama.
|
*Ibn Hisham<ref>Ibn Hisham note 918 (here he has apparently confused her with Amra bint Yazid).</ref>
*Al-Tabari<ref>{{Tabari|39|pp. 188-191}}. She is mentioned in {{Tabari|9|pp. 128-130}} but has apparently been partly confused with Amra bint Yazid.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:101-105, 153.</ref>

|-
! style="background: #EEEEEE;" |15
|Amra bint Yazid
|Divorced
|c. 631.
|She was a Bedouin of no political importance. Muhammad divorced her before consummation when he saw she had symptoms of leprosy.
|
*Ibn Ishaq<ref>Ibn Ishaq, cited in Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 55. Manchester: Manchester University Press</ref>
*Ibn Hisham<ref>Ibn Hisham note 918 (here he has apparently confused her with Asma bint Al-Numan).</ref>
*Al-Tabari<ref>{{Tabari|9|p. 139}}; {{Tabari|39|pp. 187-188}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:100-101.</ref>
|} 

===Concubines of the Prophet===

This category of consorts of the prophet forms a separate category, since these women were not actually given over in marriage with an 'aqd-nikaah and a [[Mahr (Marital Price)|mahr]] to the prophet, but were rather his personal property, "what the right hand possesses." That is to say, explicitly, that these were his sex slaves, also known as "[[Women_in_Islamic_Law#Concubinage|concubines]]", were obliged to have sex with him. As such Muhammad availed himself of them sexually although they were not actually granted the status of his wives in Islamic law. Never-the-less, they are also considered "mother of the believers", and the prophet's conduct towards them constitutes a fundamental building block of Islamic law vis-à-vis [[Rape_in_Islamic_Law#Qur.27an_4:24_-_rape_of_slaves_and_captives_who_were_previously_married|sexual slavery]].

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="65" |Status
! width="65" |Date
! width="330" |Details
! width="130" |Notable Early Sources

|-
! style="background: #EEEEEE;" |1
|Rayhana bint Zayd ibn Amr
|Sexual slavery
|May 627.
|Her first husband was one of the 600-900 Qurayza men whom Muhammad beheaded in April 627. He enslaved all the women and selected Rayhana for himself because she was the most beautiful. When she refused to marry him, he kept her as a concubine instead. She died shortly before Muhammad in 632.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 466.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 137, 141}}; {{Tabari|39|pp. 164-165}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:92-94, 153.</ref>

|-
! style="background: #EEEEEE;" |2
|[[Mariya Al-Qibtiya|Mariyah bint Shamoon al-Qibtiya]]
|Sexual slavery
|c. June 629.
|She was one of several slaves whom the Governor of Egypt sent as a present to Muhammad. He kept her as a concubine despite the objections of his official wives, who feared her beauty. Mariyah bore Muhammad a son, Ibrahim.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 653.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 137, 141}}; {{Tabari|39|pp. 193-195}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:148-151.</ref>

|-
! style="background: #EEEEEE;" |3
|''Al-Jariya''
|Sexual slavery
|After 627.
|She was a domestic slave belonging to Zaynab bint Jahsh, who made Muhammad a present of her. She seems to have been an "unofficial" concubine who did not have a regular turn on his roster.
|
*Ibn al-Qayyim<ref>Ibn al-Qayyim, ''Za’d al-Ma’ad'' 1:114.</ref>

|-
! style="background: #EEEEEE;" |4
|Tukana al-Quraziya
|Sexual slavery
|Unknown, but probably in the last months of Muhammad's life.
|She was a member of the defeated Qurayza tribe whom Muhammad selected as one of his personal slaves. She appears to have been another "unofficial" concubine without a regular turn on the roster. After Muhammad's death, she married Abbas.
|
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/54.htm/ Majlisi, ''Hayat al-Qulub'' 2:52].</ref>
*Ibn al-Qayyim.<ref>Ibn al-Qayyim, ''Zaad al-Ma’ad'' 1:114.</ref>

|} 

===Engagements and Broken Contracts===

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Details
! width="130" |Notable early sources

|-
! style="background: #EEEEEE;" |1
|Ghaziya (Umm Sharik) bint Jabir
|Early 627.
|She was a poor widow with dependent children. She sent Muhammad a proposal of marriage, and he agreed to the contract. However, when he met her in person, he saw that, although attractive, she was "old", and he divorced her immediately. She never remarried.
|
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 139}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:111-114.</ref>

|-
! style="background: #EEEEEE;" |2
|Khawla bint Hudhayl
|Probably mid- or late-627.
|She was a princess from the powerful Christian Taghlib tribe in northern Arabia. Her uncle arranged the marriage, which was expected to be politically advantageous on both sides. Muhammad signed the contract, but Khawla died on her journey to Medina, before they met in person.
|
*Al-Tabari<ref>{{Tabari|9|p. 139}}; {{Tabari|39|p. 166}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:116.</ref>

|-
! style="background: #EEEEEE;" |3
|Sharaf bint Khalifa
|Probably mid- or late-627.
|She was an aunt of Khawla bint Hudhayl (above). After Khawla's death, the family tried to substitute Sharaf. In one tradition, Sharaf also died before consummation. In another tradition, Muhammad changed his mind and broke off the contract.
|
*Al-Tabari<ref>{{Tabari|9|p. 138}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:116-117.</ref>

|-
! style="background: #EEEEEE;" |4
|Layla bint al-Khutaym
|After 627.
|One of the first converts in Medina, Layla asked Muhammad to marry her so that her clan, the Zafar, would be the most closely allied to the Prophet. He agreed. However, Layla's family warned her that she was too "jealous and whip-tongued" to adapt well to polygamy, which would cause political problems for the whole community. Under this pressure, Layla broke off the engagement.
|
*Al-Tabari<ref>{{Tabari|9|p. 139}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:7, 108-109, 231.</ref>

|-
! style="background: #EEEEEE;" |5
|Umm Habib bint Al-Abbas
|After March 630.
|She was Muhammad's cousin. He saw her as a baby crawling around and remarked, "If I am alive when she grows up, I will marry her." He changed his mind when he found out that her father had been his foster-brother and died soon afterwards.
|
*Ibn Ishaq.<ref>Guillaume/Ishaq 311.</ref>
*Al-Tabari.<ref>{{Tabari|9|p. 140}}.</ref>
*Ibn Sa'd.<ref>Bewley/Saad 8:36.</ref>

|-
! style="background: #EEEEEE;" |6
|Sana ''al-Nashat'' bint Rifaa (Asma) ibn As-Salt
|c. April 630.
|She was the daughter of a Muslim warrior who hoped to advance his career by becoming Muhammad's father-in-law. Muhammad signed the contract, but Sana died before the marriage could be consummated.
|
*Al-Tabari<ref>{{Tabari|9|pp. 135-136}}; {{Tabari|39|p. 166}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:106-107.</ref>

|-
! style="background: #EEEEEE;" |7
|Umra bint Rifaa
|c. May 630.
|She was the sister of Sana (above). After Sana died, their father tried to interest Muhammad in Umra. At first he agreed, but he later changed his mind, ostensibly because Rifaa boasted that Umra "has never known a day's illness in her life."
|
*Ibn Sa'd<ref>Bewley/Saad 8:107.</ref>

|-
! style="background: #EEEEEE;" |8
|Bint Jundub ibn Damra of Janda’a
|Unknown.
|Nothing is known about this woman except that Muhammad contracted marriage with her but divorced her before consummation.
|
*Ibn Sa'd<ref>Bewley/Saad 8:106.</ref>

|-
! style="background: #EEEEEE;" |9
|Jamra bint Al-Harith
|c. 631
|She proposed marriage to Muhammad, and he accepted. Her father informed him that she suffered from a serious disease, whereupon Muhammad broke off the engagement. According to the Muslim chroniclers, her father arrived home only to find that she really had been afflicted with leprosy.
|
*Al-Tabari<ref>{{Tabari|9|pp. 140-141}}</ref>

|-
! style="background: #EEEEEE;" |10
|Al-Shanba’ bint Amr
|January 632.
|She was from a Bedouin tribe who appeared friendly to Muhammad but who had also been friends of the [[Qurayza]] tribe. Al-Shanba’ insulted Muhammad on the first day by implying that he was not a true prophet, and he divorced her immediately.
|
*Al-Tabari<ref>{{Tabari|9|p. 136}}.</ref>

|-
! style="background: #EEEEEE;" |11
|Qutayla (Habla) bint Qays
|May 632.
|She was a cousin of Asma bint Al-Numan, and the Yemenites sent her to Muhammad as a substitute bride. He signed the marriage contract but he died before Qutayla arrived in Medina. As soon as she heard that he was dead, she apostasized from Islam. Soon afterwards she married an Arab chief who was a leader in the Apostasy Wars.
|
*Al-Tabari<ref>{{Tabari|9|pp. 138-139}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:105.</ref>

|-
! style="background: #EEEEEE;" |12
|Mary, mother of Jesus
|The Afterlife.
|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Virgin Mary. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range|3|33|51}}; {{Quran-range|19|16|40}}; {{Quran|21|91}}; {{Quran|66|12}}.</ref><ref>{{Bukhari|||3432|darussalam}}</ref><ref>{{Muslim||2430|reference}}.</ref> The Qur'an refers several times to Mary, praising her chastity and affirming the virgin birth of Jesus. The scriptures describing their marraige state that she lived in a beautiful jewelled palace in Paradise next to Khadijah's.
|
*Ibn Kathir<ref name=":0">{{Citation|title=al-Bidaya wal-Nihayah|author=Ibn Kathir|trans_title=From the Beginning to the End|url=https://app.turath.io/book/4445|publisher=Maktabah al-Shamilah|volume=2|pages=431}}</ref>
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26].</ref>

|-
! style="background: #EEEEEE;" |13
|Queen Asiya of Egypt
|The Afterlife.
|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Queen Asiya. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range|28|4|13}}; {{Quran|66|11}}.</ref><ref>{{Muslim||2431|reference}}.</ref> The Qur'an tells how Asiya rescued the infant Moses from the evil Pharaoh, and how Pharaoh later tortured his wife to death for her monotheism. The scriptures describing their marriage state that Asiya's palace in Heaven was on the other side of Khadijah's.
|
*Ibn Kathir<ref name=":0" /><ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}.</ref>
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26].</ref>

|-
! style="background: #EEEEEE;" |14
|Kulthum bint Amram
|The Afterlife.
|The Quran may believe that Maryam the sister of Moses and Maryam the mother of Jesus were one and the same. When he realized his mistake, Muhammad (perhaps over-)corrected himself by stating that Moses' sister was not named Maryam. He renamed her Kulthum ("Chubby Cheeks") and, according to some sources of varying authenticity, said that Allah had wedded him to her in heaven. However, he did not say that she was a perfect woman or that she lived next to Khadijah.<ref>{{Quran-range|19|27|28}}.</ref><ref>{{Muslim||2135|reference}}.</ref>
|
*Ibn Kathir<ref name=":0" />
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26].</ref>

|} 

===Refused Proposals===

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Details
! width="130" |Notable early sources

|-
! style="background: #EEEEEE;" |1
|Fakhita (Umm Hani) bint Abi Talib
|before 595;
January 630;

c. 631
|Muhammad proposed to his cousin Fakhita, but her father married her off to a wealthy Makhzumite poet.

Nearly forty years later, after Muhammad conquered Mecca, Fakhita's husband fled rather than convert to Islam, causing an automatic divorce. Muhammad proposed to Fakhita again, but she refused, saying she could not be equally fair to a new husband and her young children.

Later still, Fakhita came to Muhammad, saying her children had grown up and she was finally ready to marry him; but he said she was too late.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 181, 184, 404-405, 551-552, 557, 689.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 140}}; {{Tabari|39|pp. 196-197}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:109-110.</ref>

|-
! style="background: #EEEEEE;" |2
|“As Many Wives as You Want”
|c.618-619.
|The chiefs of Mecca offered Muhammad "as many wives as you want in marriage," together with wealth, political power and the services of a competent exorcist, if only he would stop insulting their gods (by preaching monotheism). Muhammad refused this offer, which was made while Khadijah was still alive.
|
*Al-Tabari<ref>{{Tabari|6|pp. 106-107}}.</ref>

|-
! style="background: #EEEEEE;" |3
|Habiba bint Sahl
|c. 623.
|Habiba was a prominent member of the Najjar clan in Medina. When the chief died with no obvious heir, Muhammad proposed to Habiba. His companions warned him that the women of Medina were not used to polygamy and that the men were very jealous for the happiness of their daughters; if this marriage turned out badly, key citizens might withdraw their support from Islam. Muhammad retracted his proposal, but the Najjar clan made him their chief anyway.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 235.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:288-289.</ref>
*Abu Dawud<ref>{{Abu Dawud||2227|darussalam}}; {{Abu Dawud||2228|darussalam}}; {{Abu Dawud||2229|darussalam}}.</ref>
*Muwatta<ref>{{Muwatta|20|10|31}}.</ref>

|-
! style="background: #EEEEEE;" |4
|''Al-Ansariya''
|After 625.
|This unnamed woman proposed to Muhammad in Hafsa's presence. Hafsa decried the shame of a woman who would throw herself at a man, but Muhammad retorted, "She is better than you because she wanted me while you only find fault." He refused the proposal, but promised the woman a reward in Paradise for asking.

In fact several ''ansar'' women are said to have proposed to Muhammad; while this example is anonymous, it clearly refers to a woman who is distinct from Layla bint Khutaym.
|
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/54.htm/ Majlisi, ''Hayat al-Qulub'' 2:52].</ref>

|-
! style="background: #EEEEEE;" |5
|Khawla bint Hakim
|After 627.
|This is the same Khawla bint Hakim who arranged Muhammad's marriages to Aisha and Sawda. Her first husband was Hafsa's uncle, and their elder son fought at Badr. After being widowed, Khawla asked Muhammad to marry her, but he refused without giving a reason. However, he found her a new husband the same day.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 590</ref>
*Bukhari<ref>{{Bukhari|||5087|darussalam}}; {{Bukhari|||5126|darussalam}}; {{Bukhari|||5132|darussalam}}; {{Bukhari|||5135|darussalam}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:114.</ref>
*Ibn Kathir<ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1839&Itemid=89/ Ibn Kathir, ''Tafsir''] on {{Quran|33|50}}.</ref>

|-
! style="background: #EEEEEE;" |6
|Dubaa bint Amir
|After 627.
|Dubaa was a wealthy noblewoman to whom Muhammad sent a marriage proposal when he heard about her beautiful long hair that filled a whole room when she sat down. But by the time she accepted him, he had been advised that she was “elderly” (her grown-up son had been born from her third marriage) so he retracted his proposal before he had even met her.
|
*Al-Tabari<ref>{{Tabari|9|p. 140}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:111.</ref>

|-
! style="background: #EEEEEE;" |7
|Izza bint Abi Sufyan
|After July 628.
|She was the sister of Muhammad’s wife Ramlah. Ramlah proposed Izza as a bride, "since, as I cannot be your only wife, I would like to share my good fortune with my sister." But Muhammad said he could not marry two sisters concurrently.
|
*Muslim<ref>{{Muslim||1449a|reference}}; {{Muslim||1449c|reference}}.</ref>

|-
! style="background: #EEEEEE;" |8
|Durrah bint Abi Salama
|After July 628.
|She was the daughter of Muhammad's wife Hind. Another wife, Ramlah, noticed that Muhammad admired Durrah and asked if he intended to marry her. He replied that he could not marry his stepdaughter; and besides, her father had been his foster-brother. On the day Muhammad died, Durrah was only six years old.
|
*Muslim<ref>{{Muslim||1449a|reference}}; {{Muslim||1449c|reference}}.</ref>

|-
! style="background: #EEEEEE;" |9
|Umama bint Hamza
|After March 630.
|She was Muhammad's cousin and said to be the prettiest girl in the family. Ali proposed her as a bride while she was still a child, but Muhammad said that he could not marry her because her father had been his foster-brother. She later married his stepson, Salama ibn Abi Salama.
|
*Ibn Sa'd<ref>Bewley/Saad 8:115-116.</ref>

|-
! style="background: #EEEEEE;" |10
|Safiyah bint Bashshama
|September 630.
|She was a war-captive from Mesopotamia. Muhammad asked her to marry him, but when she said she wanted to return to her husband, he allowed her family to ransom her. It is said that her family cursed her for placing her personal happiness above the political needs of the tribe.
|
*Al-Tabari<ref>{{Tabari|9|p. 140}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:109-111.</ref>

|} 

==Muhammad's Marriages and Poor Widows==
Modern [[Du'aah]] and others attempting to defend Muhammad's image often suggest that [[Muhammad]]’s wives were, for the most part, poor widows whom he [[marriage|married]] to save from a life of destitution. This assertion lacks evidence in the extant primary sources and only appears with frequency in modern times.

The Prophet Muhammad himself never claimed that he married women out of compassion for their poverty. On the contrary, he asserted that he, and men in general, chose their wives for four basic motives: for their money, for their family connections, for their beauty and for their piety. He added: “So you should marry the pious woman or you will be a loser.”<ref>{{Bukhari|||5090|darussalam}}.</ref> The suggestion that Muhammad’s many marriages were motivated by a charitable concern for the welfare of widows is not found in the early sources. This assertion only appears in modern sources.

As such, the widely held view that “Muhammad married poor widows to provide them with a home” is not supported by the available historical evidence from Islamic sources.

{{Quote|Ali, M. M. (1924, 1993). ''Muhammad the Prophet'', pp. 192-193. Columbus, Ohio: The Ahmadiyya Anjuman Isha’at Islam Lahore.|The perpetual state of war created disparity between the male and female elements of society. Husbands having fallen on the field of battle, their widows had to be provided for … This is the reason that [Muhammad] himself took so many women to be his wives during the period when war was raging. Nearly all of his wives were widows.}}

{{Quote|Abdallati, H. ''Islam in Focus'', pp. 177-179.|Wars and persecution burdened the Muslims with many widows, orphans and divorcees. They had to be protected and maintained by the surviving Muslim men … One course of relief was to take them as his own wives and accept the challenge of heavy liabilities.}}

Muhammad's wives [[Khadijah]] & [[Aisha]] are generally altogether excluded in the analyses of those who maintain that Muhammad's marriages were a form of welfare. This is because it is agreed upon that “Khadijah was a merchant woman of dignity and wealth”<ref>Guillaume/Ishaq 82.</ref> who eventually expended her on maintaining [[Islam]].<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> It is also agreed that Aisha, beside being a professional spinster,<ref>Ibn Hisham note 918.</ref> was the daughter of “a man of means,”<ref>Guillaume/Ishaq 223.</ref> “a merchant of high character” with “experience in commerce.”<ref>Guillaume/Ishaq 114.</ref> She likewise already had a fiancé at the time of Muhammad’s proposal, and her father had to break off this engagement before marrying her to Muhammad,<ref>{{Tabari|9|p. 129-130}}.</ref> so it would rather difficult to argue that Muhammad did Aisha some sort of financial favor through his marriage to her, as it seems that, in all likelihood, she would have socially and financially prospered regardless.

As for Muhammad’s other wives, it is true that most of them were widowed, divorced or both. Only Mariyah,<ref>{{Tabari|39|193-195}}; {{Tabari|9|pp. 137, 141}}.</ref> Mulaykah<ref>{{Tabari|8|p. 187}}.</ref> and Fatima<ref>{{Tabari|9|136-139}}; {{Tabari|39|pp. 186-188}}.</ref> are not recorded as having been previously married.<ref>Since so little is known about these women, it cannot be asserted that they were ''not'' widows. We only state here that no previous marriages are ''recorded''.</ref>

===The Wives===

====Sawdah bint Zamaa====

Muhammad married Sawdah in May 620.<ref>{{Tabari|39|p. 170}}.</ref> It is not known how Muhammad was making his living in his last few years in Mecca, but he does not seem to have been able to re-launch Khadijah’s merchant business. If it is true that ''all'' of Khadijah’s wealth had been expended in the days of the blockade,<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> Muhammad was now bankrupt. He certainly did not seem to have any resources of his own by the time of the ''Hijra'' in September 622, as it is recorded that all the expenses of his journey were paid by Abu Bakr.<ref>Guillaume/Ishaq 223</ref>

By contrast, Sawdah was a tanner<ref>An-Nasa’i vol. 5 #4245</ref> and a perfume-mixer.<ref>[http://www.alim.org/library/hadith/TIR/927/ Tirmidhi 927.]</ref> So she was not in penury; she had the means to earn her own living. Nor was she alone, for she lived with her father and brother.<ref>{{Tabari|9|p. 130}}.</ref> It is not stated that they were wealthy, but they were respectable. Sawdah also had a son, Abdulrahman ibn Sakhran,<ref>Zarqani 2:260 states that he was killed at the Battle of Jalula in 637. If Sawda was born c. 580, she could easily have given birth to a son before 600.</ref> who is never mentioned as being part of Muhammad’s household. This suggests that by 620 he was an adult who did not need to move in with his new stepfather if he preferred to remain with his blood-relations; therefore he was also old enough to work to contribute to the family expenses. Sawdah’s father approved of her marriage to Muhammad, but her brother did not. Sawdah and Muhammad took care to finalize their union on a day when her brother was out of town; when he returned home and heard the news, he poured dust on his head.<ref>{{Tabari|9|p. 130}}.</ref> It appears he would rather have taken financial responsibility for his sister for the rest of his life than see her married to someone he evidently considered an enemy.

So, it appears, Sawdah had no economic need to marry Muhammad. On the contrary, it seems more likely that ''he'' rather than she was the one who gained financially from this marriage.

As a general commentary on the social problems in the Muslim community, it should be noted that at this early date, the Muslims had not fought a single battle. No Muslim “died in the wars” before the [[Battle of Badr]] in 624,<ref>Guillaume/Ishaq 289ff.</ref> an event that, in all likelihood, no one could have foreseen in 620. In fact, the only Muslim who had so far died violently was a woman.<ref>Guillaume/Ishaq 145.</ref> So it is equally difficult to maintain that there was a problem with finding enough men to take care of the numerous widows. On the contrary, the gender imbalance appears to have been in the opposite direction. The Egyptian scholar Al-Suyuti compares different traditions about Umar’s conversion in 616: “He embraced the faith early — after the conversion of 40 men and 10 women — or as some say, after 39 men and 23 women, and others, 45 men and 11 women.”<ref>Al-Suyuti, ''Tarikh al-Khulafa''. Translation by Jarrett, H. S. (1881). ''History of the Caliphs'', p. 112. Caclutta: The Asiatic Society.</ref> All these numbers appear to be incorrect, however, for [[Ibn Ishaq]]’s list of Muslims who emigrated to Abyssinia in 615 includes 83 men and 18 women.<ref>Guillaume/Ishaq 146-148.</ref> His list of Muslims converted by Abu Bakr has 41 men and 9 women.<ref>Guillaume/Ishaq 115-117.</ref> One consistency among all these lists, however, is that the early Muslims seemed to comprise ''far'' more men than women, at least twice (and perhaps ''four times'') as many. Moreover, many of the Muslim women whose names are missing from these early lists<ref>There is no mention of Khadijah and her daughters, nor of Umm Ruman, nor of the numerous sisters of Lubabah bint Al-Harith ({{Tabari|39|p. 201}}).</ref> were married to [[Pagan Origins of Islam|pagan]] men; so even if they had been “numerous” (although they likely were not), there could have been no such pervasive problem of “homeless widows”.

It appears, then, that the issue of how to provide for single women would not have been on Muhammad’s mind in 620. Rather, the problem was how to find anyone at all who was available to marry him. Indeed, it appears that Muhammad was having some difficulty finding Muslim women for his male converts to marry, for he permitted marriage to polytheists right up to the year 628, and even later retained the permission for Muslim men to marry Jewish and Christian women, but not the other way around.<ref>Guillaume/Ishaq 509-510.</ref>

====Hafsah bint Umar====

Hafsah’s first husband, Khunays ibn Hudhayfa, died of battle-wounds in mid-624.<ref>{{Bukhari|||4005|darussalam}}. Bewley/Saad 8:56: "He died, leaving her a widow after the ''Hijra'' when the Prophet arrived from Badr."</ref> He seems to have been a man of humble means who relied on the patronage of Hafsah’s father Umar.<ref>Guillaume/Ishaq 218.</ref> This suggests that his death did not make much change to Hafsah’s economic situation. Before, during, and after her marriage, she was dependent on her father. Umar claimed to be “one of the richest of the Quraysh”<ref>Guillaume/Ibn Ishaq 216.</ref> and thus should have had no financial difficulty maintaining his daughter.

In addition, Hafsah was one of only four Muslim women in the whole of Medina who knew how to write.<ref>Baladhuri, ''Conquest of the Lands'', cited in [http://english.sahartv.ir/media/pdf/The%20Unschooled%20Prophet.pdf/ Mutahhari, S. A. M. ''The Unschooled Prophet''. Tehran: Islamic Propagation Organization.] There were also eleven Muslim men who could write. The other seven names on Baladhuri’s list are of people who did not convert to Islam until after Hafsah had married Muhammad.</ref> If she had wanted (or been permitted, for Umar was famously opposed to this line of work for women) to set herself up as a career woman, she would have been in demand as a clerk.

By contrast, Muhammad could not afford to support his wives. Aisha claimed that they never ate bread for more than three successive days, and sometimes the family did not light a fire for a month on end because they had nothing to cook but lived off dates and water.<ref>{{Muslim||2970c|reference}}; {{Muslim||2970a|reference}}; {{Muslim||2970d|reference}}; {{Muslim||2970b|reference}}; {{Muslim||2970e|reference}}; {{Muslim||2972a|reference}}; {{Muslim||2972c|reference}}; {{Muslim||2974|reference}}; {{Muslim||2976a|reference}}; {{Muslim||2976b|reference}}.</ref> By marrying Muhammad, it then seems, Hafsah was accepting a significant cut in her standard of living. In fact, Umar later warned her never to ask her husband, Muhammad, for money: “If you need something, come and ask me.”<ref>{{Bukhari|||5191|darussalam}}.</ref>

However, Muhammad did not marry Hafsah for her father’s money, for it seems he already had virtually unhampered access to Umar's wealth, since Umar was one of the most willing to spend his wealth "in the way of Allah".<ref>Guillaume/Ibn Ishaq 216.</ref>

Ultimately, it becomes clear that Muhammad could not and did not provide any form of special welfare to Hafsah.

====Zaynab bint Khuzayma====

Zaynab’s husband was killed at Badr; he was Ubayda ibn Al-Harith, the first Muslim to die in battle.<ref>Guillaume/Ibn Ishaq 506.</ref> She should have been available for remarriage by late July 624. But she did not marry Muhammad for another seven months.<ref>Bewley/Saad 8:82. “He married her in Ramadan at the beginning of the 31st month of the ''Hijra''.”</ref> So there is no reason to believe she had fallen into any sort of immediate destitution. Islamic chronicle further buttress this point.

Zaynab had plenty of family in Medina. At her funeral, just eight months after her marriage to Muhammad, “three of her brothers” were present.<ref>Bewley/Saad 8:82.</ref> Her deceased husband Ubayda also had two brothers, Al-Tufayl and Al-Husayn, who had accompanied him to Medina<ref>Guillaume/Ishaq 218.</ref> and had fought with him at Badr.<ref>Guillaume/Ishaq 328.</ref> Furthermore, Zaynab was on good terms with her pagan relatives in Mecca. Her cousin Qubaysa ibn Amr made the journey out to [[Medina]] so that he could arrange her marriage to Muhammad,<ref>Ibn Hisham note 918.</ref> even though this could have easily been done by one of her brothers in Medina.

Zaynab was from the wealthy Hilal tribe,<ref>Ibn Hisham note 918; {{Tabari|9|p. 138}}.</ref> and it seems that her branch of the family had as much money as any of them. This family, it appears, also never stopped supporting her; and hence, there was always someone to ensure her subsistence. As related above about Hafsah, Muhammad was not wealthy at this time and could not afford to feed his wives and even perhaps himself properly.

Whatever may have been Zaynab's motive in marrying Muhammad, it seems unlikely that money played any sort of important role. Indeed, once again, it appears more plausible that Muhammad's financial lacking circumstances would have played a role. By strengthening his link to Zaynab's family, improved as a result of this marriage.

====Hind (Umm Salama) bint Abi Umayya====

Hind was born into the wealthy Makhzum clan of the Quraysh, and her husband, Abdullah ibn Abdulasad, was a second cousin from the same clan.<ref>{{Tabari|9|p. 132}}.</ref> Since their family rejected them when they became Muslims,<ref>Guillaume/Ishaq 169, 170.</ref> it is not clear whether they were still wealthy when, ten years later, they arrived in Medina; but it is known that they owned the camels that transported them.<ref>Guillaume/Ishaq 213-214.</ref>

Abdullah died from battle wounds in November 625.<ref>{{Tabari|39|p. 175}}; Bewley/Saad 8:61.</ref> Hind wanted to pledge never to remarry so that they might be reunited in Paradise; but the dying Abdullah would not accept the pledge.<ref>Bewley/Saad 8:62.</ref> The very fact that Hind believed she would not want to remarry suggests that she was not worried about poverty. It was thus quite possible that Abdullah had some savings to leave to his widow. She was pregnant,<ref>Bewley/Saad 8:66: “When I gave birth to Zaynab, the Messenger of Allah came and proposed to me.” There is some confusion here, as both Hind's daughters appear to have been sometimes known as Zaynab, although the first was originally named Barrah and the second Durrah. Obviously, Hind is here referring to her younger daughter.</ref> so if she needed to generate extra income, perhaps she planned to hire herself out as a wet nurse. However, neither of these options appear to have been her primary intention.

As soon as Hind was free to remarry (18 March 626)<ref>Bewley/Saad 8:61.</ref> she received a marriage-proposal from Abu Bakr. Then she received a proposal from Umar. Then she received a proposal from Muhammad. She refused all of them. Muhammad then came to visit in person.<ref>Bewley/Saad 8:63.</ref> In Hind’s own words: “When my ''idda'' was over, Allah’s Messenger asked to come to see me '''while I was tanning a hide I had. I washed my hands clean of the tanning solution''' and asked him to come in ...”<ref>Ahmad ibn Hanbal, cited in Ibn Kathir, ''Al-Sira Al-Nabawiyya''. Translated by Le Gassick T. (2000). ''The Life of the Prophet'', p. 123. Reading, U.K.: Garnet Publishing.</ref> Like Sawdah, Hind was a tanner. Muhammad happened to call on her while she was working to support her children, which suggests that she had already established, by this point, a workable source of income. This is further buttressed by the fact that she comfortably rejected the marriage proposals of the three men who were, arguably, the most powerful around her at the time.

When Muhammad repeated his marriage-proposal, Hind gave him a string of reasons for why she wanted to refuse, and he left her house disappointed. Muhammad had, in fact, to argue her out of her excuses and propose a third time before she finally accepted him.<ref>Bewley/Saad 8:63.</ref> They were married on or before 6 April 626.<ref>Bewley/Saad 8:61.</ref> This raises the question of whether Hind truly wanted to marry Muhammad or whether she simply gave in to the pressure from the most powerful man in the community. Regardless of why she changed her mind, her on-principle reluctance to remarry indicates that she had been managing quite well on her own, and that she had felt no compelling or even trifling reason to get married.

====Zaynab bint Jahsh====

Zaynab bint Jahsh was a career-woman. She was a tanner and leather-worker who was well able to support herself.<ref>Bewley/Saad 8:74, 77.</ref> She lived under the protection of her two brothers, Abu Ahmad and Abdullah.<ref>Guillaume/Ishaq 214-215.</ref> She had no need to remarry unless she chose. It is even said that she proposed marriage to Muhammad and that she offered not to take any mahr.<ref>Ibn Hisham note 918.</ref>

If this story is true, Muhammad declined the offer. He told Zaynab that she had a “duty” to marry his son Zayd because that was what “Allah and his apostle” wished for her.<ref>{{Quran|33|36}}.</ref> At first she refused, and was supported in her refusal by her brother Abdullah.<ref>[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=33&tAyahNo=36&tDisplay=yes&UserProfile=0&LanguageId=2/ Jalalayn's ''Tafsir'' on Q33:36.]</ref> However, when Abdullah was killed in the battle of Uhud,<ref>Guillaume/Ibn Ishaq 607.</ref> at about this time, Zaynab was talked into marrying Zayd.<ref>{{Tabari|39|p. 180}}.</ref> Zayd divorced her within two years, after which, according to Muhammad, Allah commanded her to marry Muhammad himself.<ref>Ibn Hisham note 918; {{Bukhari|||7420|darussalam}}; {{Tabari|39|pp. 180-181}}.</ref>

Muhammad’s inability to provide for his growing family was not as serious for Zaynab as for some of his other wives. She continued to work at her leather-crafts after her marriage, and she gave away all her profits in alms.<ref>Bewley/Saad 8:74, 77.</ref>

Although it is agreed that Zaynab was economically independent, modern historians sometimes claim that she might have had a social or moral need to remarry. One writes, “Before Islam, the Arabs did not allow divorcees to remarry,”<ref>Abdallati, H. ''Islam in Focus'', pp.177-179, cited in “Rebuttal to Sam Shamoun’s Article Muhammad’s Multiplicity of Marriages” in ''Answering Christianity''.</ref> and that her divorce “made her unfit to marry a status conscious Arab.”<ref>[http://www.scribd.com/doc/133159128/The-Real-Men-of-the-Renaissance-Badreddine-Belhamissi/ Aly, A. (1999). ''The Real Men of the Renaissance'', p. 26. Belhamissi.]</ref> However, there is no evidence that the Arabs forbade divorced women to remarry. On the contrary, Abu Sufyan’s favourite wife, Hind bint Utbah, had been a divorcée.<ref>Bewley/Saad 8:165; Al-Suyuti, ''Tarikh al-Khulafa''. Translated by Jarrett, H. S. (1881). ''History of the Caliphs'', pp. 200-201. Calcutta: The Asiatic Society.</ref> Abu Sufyan's clan, the Umayyads, had been the dominant clan of the Quraysh even before Abu Sufyan became the high chief of Mecca;<ref>E.g., see Guillaume/Ishaq 82.</ref> what was socially acceptable for the Umayyads was, by definition, acceptable for everyone. Muhammad did not marry Zaynab to rescue her from social disapprobation; rather, he created significant social disapprobation in order that he might marry her, for while remarriage was not taboo, marrying ones daughter-in-law (even through adoption), evidently was.<ref>{{Tabari|39|p. 9}}. "The ''Munafiqun'' made this a topic of their conversation and reviled the Prophet, saying, 'Muhammad prohibits (marriage) with the (former) wives of one's own sons, but he married the (former) wife of his son Zayd.'"</ref>

====Rayhanah bint Zayd====

Rayhanah was a member of the [[Jews|Jewish]] [[Banu Qurayza|Qurayza]] tribe,<ref>{{Tabari|39|pp. 164-165}}.</ref> whom Muhammad besieged in 627. When the tribe surrendered, Muhammad determined that every adult male of the Banu Qurayzah should be decapitated and every woman and child [[Slavery|enslaved]], and all the tribe's property forfeit to the Islamic state.<ref>Guillaume/Ibn Ishaq 689-692.</ref> It is thus true that Rayhanah was widowed, impoverished, and a slave, but only because Muhammad had her husband executed and proceeded to appropriate her wealth and person. Indeed, at the very moment Muhammad approved of Banu Qurayzah's brutal sentence, Rayhanah had become Muhammad's legal property.

Indeed, if Muhammad had made enquiries about how to help the Qurayza slaves, he would have quickly realized that Rayhanah was among the least destitute, for she was only a member of the Banu Qurayzah by marriage. By birth she belonged to the Nadir tribe,<ref>{{Tabari|39|pp. 164-165}}.</ref> who were currently residing in the date-farms of Khaybar.<ref> Guillaume/Ishaq 437-438.</ref> Thus, if Muhammad sought to provide for Rayhanah, he could have released her to return her own family. The Nadir were making every effort to assist the surviving Qurayza. In fact, they searched the Arabian slave-markets and they bought back as many Qurayza women and children as they found there.<ref>Cited in [http://www.kister.huji.ac.il/content/massacre-ban%C5%AB-quray%E1%BA%93-re-examination-tradition?lang=english/ Kister, M. J. (1986). The Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition. ''Jerusalem Studies in Arabic and Islam, 8'', 61-96.]</ref> Since Rayhanah was a of Banu Nadir by birth, her tribe would certainly have ransomed her too if only she had been for sale.

But Muhammad had selected Rayhanah for himself. Even while she showed “repugnance towards Islam” and refused to marry him, he kept her enslaved as his personal concubine.<ref>Guillaume/Ishaq 466.</ref>

The massacre of the Banu Qurayzah had substantially fattened the Muslim treasury, a large portion of which Muhammad was personally entitled to,<ref>Guillaume/Ishaq 466.</ref> and he thus would have had no trouble maintaining his family at this point. Although Aisha claims, as noted above, that he failed to be consistent in doing this even hereafter, he would have, at least in theory and per his own law, had the means to support his wives. It is also nearly certain that the Muslim men no longer outnumbered the women, as the acquisition of hundreds of female slaves<ref>Guillaume/Ishaq 466.</ref> should have amply redressed the gender imbalance.

There is therefore at least some justification for the claim that, from 627 onwards, Muhammad was in a position to provide a home for the “excess women” who were unable to marry monogamously. This does not, tho, necessarily imply

that all the following women were necessarily destitute or suffering.

====Juwayriyah bint Al-Harith====

Juwayriyah was in a similar situation to Rayhanah. She had become widowed because Muslim raiders had killed her husband.<ref>Bewley/Saad 8:83.</ref> Like Rayhanah, Juwayriyah had family members who would have happily purchased/ransomed her given the opportunity. Juwayriyah, in fact, knew that the raiders had only carried off a fraction of her tribe’s wealth and that they had only killed a few of the men. Her father, the chief, had survived the raid, and he was willing and able to pay the ransom set on her head.<ref>Ibn Hisham note 739.</ref>

However, Muhammad, as with Rayhanah, refused to ransom or sell Juwayriyah. Instead, he gave Juwayriyah one of two options: the choice of marrying himself or marrying another Muslim.<ref>Guillaume/Ishaq 629; Ibn Hisham note 918; {{Tabari|39|pp. 182-183}}.</ref>

====Ramlah (Umm Habiba) bint Abi Sufyan====

Ramlah and her first husband, Ubaydullah ibn Jahsh, were among the early converts to Islam who emigrated to Abyssinia in 615.<ref>Guillaume/Ishaq 146; {{Tabari|39|p. 177}}.</ref> “They were safely ensconced there and were grateful for the protection of the ''Negus'' [King]; could serve Allah without fear; and the ''Negus'' had shown them every hospitality.”<ref>Guillaume/Ishaq 148.</ref> It is not known how the exiles earned their living, but they must have found a means of subsistence, for they all stayed at least four years. Forty of them returned to Arabia in 619, only to discover that Mecca was still not a safe place for Muslims.<ref>Guillaume/Ishaq 167-168.</ref> After the Muslim victory at Badr in 624, however, the exiles realized that they would be safe in Medina, and they began to leave for Arabia in small groups.<ref>Guillaume/Ishaq 527-529.</ref> About half of them remained in Abyssinia, Ramlah and Ubaydullah among them.<ref>Guillaume/Ishaq 527.</ref> There is no obvious reason why they could not have gone to Medina, where all of Ubaydullah’s siblings lived,<ref>Guillaume/Ishaq 214-215. Ubaydullah’s eldest brother was married to Ramlah’s sister.</ref> so presumably their continuation in Abyssinia was voluntary.

Ubaydullah died in Abyssinia.<ref>Bewley/Saad 8:68.</ref> This should not have made much difference to Ramlah’s economic position. If he had been running some kind of business, she could have taken it over; and if he had had any savings, she would have inherited them. In fact he was known to have been an [[Alcohol|alcoholic]],<ref>Bewley/Saad 8:68: “He gave himself over to drinking wine until he died.”</ref> so it is possible that she had already needed to fend for herself for several years. She had chosen to remain in Abyssinia rather than join her family in Medina, so presumably she could have continued to do whatever she was doing indefinitely. Widowhood now gave her the option of remarriage. There were twelve single men in the community but only four single women, of whom two were elderly, so, it is reasonable to conclude that Ramlah and her teenage daughter could have easily found suitors had they wished to marry.<ref>Guillaume/Ishaq 526-527. This list shows that the group also included four married couples and six children under 13.</ref>

Muhammad’s marriage proposal arrived on the day Ramlah completed her 130-day waiting-period.<ref>Bewley/Saad 8:68. “When my waiting period came to an end, I was aware of the messenger of the ''Negus'' at the door … She said, ‘The King says to you that the Messenger of Allah has written to him to marry you to him.’”</ref> She was so pleased that she gave her silver bracelets, anklets and rings as gifts to the messenger.<ref>Bewley/Saad 8:69.</ref> The ''Negus'' himself hosted the proxy-wedding feast, gave Ramlah presents of perfume and underwrote her dower.<ref>Bewley/Saad 8:69.</ref> He appears to have misunderstood how much dower a bride of Ramlah’s station expected, for he gave her 400 ''dinars''<ref>{{Tabari|9|p. 133}}.</ref> (about £20,000) when the usual sum was only 400 ''dirhams''<ref>Ibn Hisham note 918.</ref> (about one-tenth of this). All these details indicate that the ''Negus'' had protected his Muslim guests very well and that they were in no danger of destitution as long as he had his eye on them.

Muhammad must have heard from the returned emigrants about their lives in Abyssinia, so he had no false impression that Ramlah was in need of “rescuing”. In fact, even if she had needed to be rescued, there is no real reason why she would have had to marry Muhammad; she could have simply gone to Medina and lived with her family. Furthermore, if Muhammad had for some reason believed that Ramlah needed to marry, and to marry himself, as a matter of survival, this opens the question of why he did not also propose marriage to the other two widows. They were elderly and of the peasant class,<ref>Guillaume/Ishaq pp. 179, 526-528. The details here show that the two ladies had been married to a pair of brothers, i.e. were probably of a similar age. One of them was the older sister of the mother of Ramlah’s foster-mother. Hence she must have been ''at least'' 30 years, and more likely 40 years, older than Ramlah, who was then 35. The family is described as “freed”, i.e. ex-slaves.</ref> but this should not have mattered to someone who prioritized providing welfare over the youth, beauty, rank or wealth of his marital prospects.

Ultimately, and once again, there is no reason to believe Muhammad married Ramlah to improve, let alone rectify, her financial standing.

====Safiyah bint Huyayy====

[[Safiyah]] was a prisoner of war whom Muhammad captured at the siege of Khaybar.<ref>Guillaume/Ishaq 511.</ref> She, like Rayhanah and Juwayriyah, was only a widow because Muhammad and his companions had killed [[Kinana|her husband]] (who, unlike Rayhanah and Juwayriyah's husbands, had been tortured prior to his execution), and, like Rayhanah, was poor because the Islamic state had appropriated her people's wealth at Khaybar.<ref>Guillaume/Ishaq 515.</ref><ref>Guillaume/Ishaq 521-523.</ref> However, her poverty had not reached the level of absolute destitution, for many of her relatives were still alive in Khaybar. They had persuaded Muhammad to let them remain on the land and farm the dates in exchange for giving him half the revenues.<ref>Guillaume/Ishaq 515.</ref> If Safiyah had remained in Khaybar, she too could have farmed dates.

The idea that Safiyah “needed” to marry Muhammad because her high rank meant “it would be inappropriate for her to be assigned to anyone other than the Prophet”<ref>[http://www.ispi-usa.org/muhammad/appendix2.html/ “The Prophet’s Marriages and Wives”] in Akhter, J. (2001). ''The Seven Phases of Prophet Muhammad’s Life''. Chicago: IPSI.</ref> seems to assume that Safiyah “needed” to be taken prisoner, unlike the remainder of khaybar folk who were allowed to remain free. Furthermore, Muhammad did not need to take prisoners, for he had already won the war and taken control of the city. The Jews in Khaybar had no further means to fight back, had surrendered unconditionally, and Muhammad did not need hostages to ensure their future cooperation.

Once Muhammad had decided that Safiyah was his hostage, he had to feed and shelter her, and there was no welfare-related reason to marry her; he had to provide for her material needs regardless. The idea, as some put it, that “this marriage protected her from humiliation”<ref>[http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Al-Jibouri, Y. T. “Marriages of the Prophet” in ''Muhammad''. Qum, Iran: Ansariyan Publications.]</ref> shows a strange perception of what is “humiliating”. Safiyah might not have liked to be a domestic slave or a commoner’s concubine, but she surely would have found these options less humiliating than being married to the man who had just killed her husband. Safiyah’s husband was not, as is sometimes claimed, “killed during the battle of Khaybar”;<ref>E.g., [http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Jibouri].</ref> rather, his torture and execution had been specifically ordered by Muhammad in order to find his buried gold and, this too, ''after'' the declaration of truce.<ref>Guillaume/Ishaq 515.</ref>

Muhammad’s family – not only his wives and descendants, but his extended family too – lived off the wealth of Khaybar for the rest of their lives.<ref>Guillaume/Ishaq 521-523.</ref> Since Safiyah represented the leading family of Khaybar,<ref>Guillaume/Ishaq 437-438.</ref> there is a very real sense in which Muhammad’s whole clan was living at her expense. Muhammad was not providing for Safiyah; it was she and her people, rather, who provided for him and his family.

====Maymunah bint Al-Harith====

Maymunah was never poor; she was born into the relatively affluent Hilal tribe.<ref>Ibn Hisham note 918; {{Tabari|9|p. 135}}.</ref> After her husband died, she became the house guest of her married sister, Lubabah.<ref>Bewley/Saad 8:94: “Al-‘Abbas ibn al-Muttalib married her to him. He took care of her affairs.”</ref> Lubabah’s husband was Muhammad’s uncle, Abbas ibn Abdulmuttalib, who was “one of the richest of the Banu Hashim.”<ref>Guillaume/Ishaq 114.</ref> He “used to go often to the Yaman to buy aromatics and sell them during the fairs”<ref>Guillaume/Ishaq 113.</ref> and was also apparently a banker: “he had a great deal of money scattered among the people.”<ref>Guillaume/Ishaq 309-310.</ref> Maymunah offered to marry Muhammad without taking any dower.<ref>Bewley/Saad 8:97: “Maymuna bint al-Harith was the woman who gave herself to the Messenger of Allah.” Also: “‘Amra was asked whether Maymuna was the one who gave herself to the Messenger of Allah. She said, ‘The Messenger of Allah married her for 500 ''dirhams'' and the guardian for her marriage was al-‘Abbas ibn al-Muttalib.’”</ref> Muhammad agreed, but this was not acceptable to Abbas, who unexpectedly provided Maymunah with a dower anyway.<ref>Ibn Hisham note 918 says the dower was 400 ''dirhams'', like that of all Muhammad’s other wives. Bewley/Saad 8:97 says it was 500 ''dirhams'', in keeping with Ibn Saad’s other traditions that Muhammad’s wives received 12½ ounces of silver. The higher sum is from the later histories, suggesting that the chroniclers adjusted it for inflation.</ref>

It has never been entirely clear why Muhammad married Maymunah. What is clear, however, is that she was not poor or homeless and so was not in need of any form of rescuing.

====Mariyah bint Shamoon====

In one sense, Mariyah was poor. She was a slave in Egypt, and the Governor sent her to be a slave in Arabia, as a personal gift to Muhammad, from one head-of-state to another.<ref>Guillaume/Ishaq 653.</ref> She possessed nothing of her own. She was, indeed, herself property.<ref>{{Tabari|39|p. 194}}. “He had intercourse with her by virtue of her being his property.”</ref>

Muhammad sent his delegation to the Governor of Egypt in the final month of 6 A.H. (April or May 628).<ref>{{Tabari|8|p. 98}}.</ref> It was 7 A.H. by the time the Governor responded by sending Mariyah to Medina,<ref>Bewley/Saad 8:148.</ref> but presumably he did this fairly soon after receiving the delegation. So Mariyah was probably in Medina by the summer of 628. It is not certain what services Mariyah performed for Muhammad’s household in exchange for being fed and sheltered. It is never indicated that she sang or danced or similar. Rather, the statement “The Messenger of Allah was alone with his slavegirl Maria in Hafsa’s room”<ref>Bewley/Saad 8:149.</ref> suggests that Mariyah did housework for Hafsah, much as Barira did for Aisha.<ref>Guillaume/Ishaq 496.</ref> Whatever the arrangement was, it saved Mariyah from destitution. However, if Muhammad's intentions were to save her from destitution, he could have manumitted her and sent her back to her family in Egypt. But he did not do this.

It was several months, perhaps over a year, before Muhammad took Mariyah as his concubine. Her son was born between 25 March and 22 April 630.<ref>Bewley/Saad 8:149.</ref> This suggests that her month alone with Muhammad, when he refused to speak to his official wives,<ref>Bewley/Saad 8:136-137.</ref> was around July 629. The wives’ strong reaction to the situation<ref>See the story in Bewley/Saad 8:49. It is also told in {{Bukhari|||2468|darussalam}}, although Mariyah’s part in the story is minimised.</ref> indicates that they had only just found out that the housemaid had become a concubine - that is, she had not been a concubine for very long. So in this preceding year before becoming his concubine, Mariyah had nevertheless lived at Muhammad’s expense; and she continued to live at his expense afterwards.

Mariyah did not, it would appear, “need” to be Muhammad’s concubine.An entire year had passed, demonstrating that it was possible for her to live in his household without having sex with him. Indeed, it was not until one night that the prophet was supposed to sleep with Hafsah, when she had become suddenly unavailable due to a family emergency, that [[Muhammad's Just In Time Revelations#Muhammad and Mary the Copt|Muhammad encountered Mariyah in Hafsah's empty household and decided to initiate intercourse with her]].

====Mulaykah bint Kaab====

Not much is known about Mulaykah’s background, but her father appears to have been at least a minor chief. Although he was killed in battle in January 630,<ref>{{Tabari|8|p. 187}}; {{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref> Mulaykah had plenty of other relatives to care for her. One of these was a cousin from the Udhra tribe, and he wanted to marry her.<ref>{{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref>

So Mulaykah’s family did not give her to Muhammad because she was at risk of starvation or because there was nobody else to care for her. They did it because they had offended Muhammad by resisting his invasion of Mecca<ref>{{Tabari|8|p. 187}}; {{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref> and they hoped to appease him quickly by giving him a pretty girl.

This marriage ended in divorce after only a few weeks.<ref>{{Tabari|8|p. 187}}; {{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref> If, in fact, Mulaykah had somehow benefited materially from her marriage to Muhammad, then it would appear that the prophet shortly decided to discontinue this service - however, it is not at all evident that the marriage was materially advantageous in any special way for Mulaykah to begin with.

====Fatima (''Al-Aliyah'') bint Al-Dahhak====

Fatima’s father was a minor chief, and he was still alive when she married Muhammad.<ref>Guillaume/Ishaq 570ff shows her father as a military commander of some authority. {{Abu Dawud||2927|darussalam}} shows that he survived to the caliphate of Umar.</ref> Hence, she was not poor at the time of her marriage to Muhammad.

This marriage also ended in divorce after only a few weeks.<ref>{{Tabari|9|p. 138}}; {{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> At this point, Fatima ''became'' poor. Muhammad had no legal obligation to maintain her as the divorce had severed all ties between them. Strictly speaking, she should have returned to her father. But Al-Dahhak settled near Mecca<ref>{{Muwatta|43|17|9}}.</ref> and he left his daughter in Medina.<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref>

There is no record that Fatima ever remarried; men were forbidden to approach a woman who had once been the wife of the Prophet.<ref>{{Quran|33|53}}.</ref> She had to work for a living. Muslim women were not forbidden to work, but the obligations of the Veil made most kinds of work difficult for them. Fatima eventually set up a business in collecting camel-dung, drying it out and selling it as fuel.<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> She apparently disliked this work, for she used to complain, “I am wretched! I am miserable!”<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101: “She used to collect the camels and say, ‘I am the wretch.’”</ref> But it seems she had difficulty in finding any other kind of work, for she continued working with camel dung all her life. While she lived another fifty years,<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> and therefore did not starve, it is unlikely that this kind of work made for a comfortable life style.

Neither Muhammad nor any other Muslim leader thereafter showed any interest in saving Fatima from her life of poverty that was, in her own words, "wretched" and "miserable".

====Asma bint Al-Numan====

Asma was a wealthy princess from Yemen who had lived all her life in luxury.<ref>{{Tabari|39|p. 189}}. Her tribe, the Kindah, were the rulers of Yemen.</ref> Her father hinted that he found Muhammad’s standard 12½ ounces of silver a “stingy” dower, but was ultimately forced to accept that this was all Asma would be paid.<ref>{{Tabari|39|p. 189}}.</ref>

====Amrah bint Yazid====

Not much is known about Amrah’s background. But this is not really relevant here, as Muhammad divorced her on the first day,<ref>{{Tabari|39|p. 188}}; Bewley/Saad 8:101.</ref> and therefore, whether she was poor or not, he certainly did not provide for her materially.

====Tukanah al-Quraziya====

Like Rayhanah, Tukanah was a prisoner-of-war from the Qurayza tribe.<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Al-Majlisi, ''Hayat al-Qulub'' vol. 2 chapter 52.] Translation by Rizvi, S. A. H. (2010). ''Life of the Heart''. Qum, Iran: Ansariyan Publications.</ref> She was only poor because Muhammad had embattled her tribe, killed its men and confiscated its property.

Muhammad selected Tukanah as one of his personal slaves. After that he was legally obligated to feed and house her, whether or not she was his concubine. And while the slave life would not have been a glamorous or enriching one, she would still have been living at his expense, even if she was only ever his housemaid. Muhammad, it would appear, did not need to have intercourse with this woman in order to provide for her.

====The Other Concubine====

Nothing is known about this woman except that she was a domestic maid (a slave) before she became a concubine.<ref>Ibn Al-Qayyim, ''Zaad Al-Maad'' vol. 1 p. 29, cited in Al-Mubarakpuri, S. R. (2002). ''The Sealed Nectar'', pp. 564-565. Riyadh: Darussalam.</ref> So Muhammad had to support her whether he had sex with her or not. Muhammad, it would appear again, did not need to have intercourse with this woman in order to provide for her.

==Leprosy==
Leprosy, also known as '''Hansen's disease''' ('''HD'''), is a chronic disease caused by the bacteria ''Mycobacterium leprae'' and ''Mycobacterium lepromatosis''.<ref name="Sasaki_2001">{{cite journal |author=Sasaki S, Takeshita F, Okuda K, Ishii N |title=Mycobacterium leprae and leprosy: a compendium |journal=Microbiol Immunol |volume=45 |issue=11 |pages=729–36 |year=2001 |url = http://www.jstage.jst.go.jp/article/mandi/45/11/729/_pdf |pmid=11791665}}</ref><ref name="new">{{cite web | url=http://www.sciencedaily.com/releases/2008/11/081124141047.htm | title=New Leprosy Bacterium: Scientists Use Genetic Fingerprint To Nail 'Killing Organism'|work=ScienceDaily | date=2008-11-28 | accessdate=2010-01-31}}</ref> Left untreated, leprosy can be progressive, causing permanent damage to the skin, nerves, limbs and eyes. Contrary to folklore, leprosy does not cause body parts to fall off, although they can become numb or diseased as a result of secondary infections; these occur as a result of the body's defenses being compromised by the primary disease.<ref name="time.com" /><ref name="Kulkarni2008">{{cite book |title = Textbook of Orthopedics and Trauma | edition = 2 | page = 779 | publisher = Jaypee Brothers Publishers | year = 2008 | isbn = 81-8448-242-6, 9788184482423 | author = Kulkarni GS}}</ref> Secondary infections, in turn, can result in tissue loss causing fingers and toes to become shortened and deformed, as cartilage is absorbed into the body.<ref name="time.com">{{cite journal |author= |title=Lifting the stigma of leprosy: a new vaccine offers hope against an ancient disease |journal=Time |volume=119 |issue=19 |page=87 |year=1982 |month=May |pmid=10255067 |doi= |url=http://www.time.com/time/magazine/article/0,9171,925377,00.html}}</ref><ref name="Kulkarni2008" /><ref>{{cite web
|url=http://www.leprosy.org/leprosy-faqs
|title=Q and A about leprosy
|quote=Do fingers and toes fall off when someone gets leprosy? No. The bacillus attacks nerve endings and destroys the body's ability to feel pain and injury. Without feeling pain, people injure themselves on fire, thorns, rocks, even hot coffee cups. Injuries become infected and result in tissue loss. Fingers and toes become shortened and deformed as the cartilage is absorbed into the body.
|accessdate=2011-01-22
|publisher=American Leprosy Missions
}}</ref>

The Prophet [[Muhammad]] taught others to "run away from the leper as one runs away from a lion."<ref>"''Narrated Abu Huraira: Allah's Apostle said, '(There is) no 'Adwa (no contagious disease is conveyed without Allah's permission). nor is there any bad omen (from birds), nor is there any Hamah, nor is there any bad omen in the month of Safar, and one should run away from the leper as one runs away from a lion ''" - {{Bukhari|||5707|darussalam}}</ref> He also put an end to two of his relationships with women on account of them being afflicted with leprosy. Amra bint Yazid, whom he divorced in circa 631 before consummating the [[marriage]] when he saw she had symptoms.<ref>Ibn Ishaq, cited in Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 55. Manchester: Manchester University Press</ref><ref>Ibn Hisham note 918 (here he has apparently confused her with Asma bint Al-Numan).</ref><ref>{{Tabari|9|p. 139}}; {{Tabari|39|pp. 187-188}}.</ref><ref>Bewley/Saad 8:100-101.</ref> And Jamra bint Al-Harith, whose own father informed Muhammad in circa 631 that she suffered from the disease, whereupon Muhammad broke off the engagement (later chroniclers claim her father lied but arrived home only to find that she really had been afflicted with leprosy).<ref>{{Tabari|9|pp. 140-141}}</ref>

==See Also==

*[[Muhammads Marriages of Political Necessity]]
*[[Ages of Muhammads Wives at Marriage]]

==External Links==

* [http://www.answeringmuslims.com/2021/07/how-many-wives-did-prophet-muhammad-have.html How Many Wives Did the Prophet Muhammad Have?] - ''David Wood, Answering Muslims''
* [https://www.youtube.com/watch?v=ER9EqK4A-LY Prophet Muhammad and Zainab and Zaid ❤️Islamic Love Triangle] - ''YouTube video by Nabi Asli''
* [https://www.youtube.com/watch?v=HB7Lk58HGXc Prophet Muhammad and Hafsa and Maria Qubtia - Islamic Love Triangle] - ''YouTube video by Nabi Asli''

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

[[Category:Muhammad]]
[[Category:Women]]
[[Category:Muhammad's wives and concubines]]
[[Category:Marriage]]
[[Category:Child Marriage]]
[[Category:Criticism of Islam]]
[[Category:Sacred history]]
[[ar:زوجات_محمد]]

Muhammad's Marriages

2026-04-20T04:32:15Z

Asmith: fixing language

{{QualityScore|Lead=2|Structure=4|Content=4|Language=3|References=4}}
According to Anas ibn Malik, the Prophet [[Muhammad]] used to visit all eleven of his wives in one night; but he could manage this, as he had the [[Sex|sexual]] prowess of thirty men.<ref>{{Bukhari|||268|darussalam}}. See also {{Bukhari|||5215|darussalam}}.</ref> The historian Al-[[Tabari]] calculated that Muhammad [[Marriage|married]] a total of fifteen [[Islam and Women|women]], though only ever eleven at one time; and two of these marriages were never consummated.<ref>{{Tabari|9|pp. 126-127}}.</ref> This tally of fifteen does not include at least four concubines. A concubine is “a woman with whom a man cohabits without being married”, and has a “social status in a household below that of a wife.”<ref>[{{Reference archive|1=http://www.merriam-webster.com/dictionary/concubine|2=2011-09-28}} Concubine] – Merriam-Webster, accessed September 28, 2011</ref> All of Muhammad’s concubines were his [[Slavery|slaves]]. Al-Tabari also excludes from the fifteen several other women with whom Muhammad had some kind of marriage contract but who, due to legal technicalities, never became full wives. It is fairly certain, however, that none of these legally-stifled unions was ever consummated. They were the cultural equivalent of a broken engagement. Finally, there were several other women whom Muhammad wished to marry, or whom he was invited to marry, but for various reasons he did not.

==List of Wives and Concubines of the Prophet==
The following lists of women in Muhammad’s life are based on the Islamic sources. Because there were so many women, some of whom had only a very brief association with him, it is possible that this number still falls short of the real total.

===Wives of the Prophet===

Despite the injunction of the Qur'an to only take 4 women as wives, according to the [[sira]] literature Muhammad took far more wives than this number. This table lists the women

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="65" |Status
! width="65" |Date
! width="330" |Details
! width="130" |Notable Early Sources

|-
! style="background: #EEEEEE;" |1
|[[Khadijah bint Khuwaylid]]
|Married
|July 595.
|She was a wealthy merchant from Mecca who employed the 24-year-old Muhammad and then proposed marriage. She was the mother of six of his children and a key character in the earliest development of Islam. She was Muhammad's only wife as long as she lived. She died in April 620.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 82-83, 106-107, 111, 113-114, 160-161, 191, 313-314.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 127-128}}; {{Tabari|39|pp. 3-4}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:9-12, 39, 151-152.</ref>

|-
! style="background: #EEEEEE;" |2
|Sawda bint Zam'a
|Married, though with limited rights.
|May 620.
|She was a tanner who had been an early convert to Islam. Muhammad married her at a time when he was unpopular and bankrupt. He considered divorcing her when, as the oldest and plainest of his wives (described as "fat and very slow"), she no longer attracted him, but she persuaded him to keep her in the house in exchange for never sleeping with her again (she gave up her turn to Aisha).
|
*Bukhari<ref>{{Bukhari|||1680|darussalam}}.</ref>
*Ibn Ishaq<ref>Guillaume/Ishaq 148, 309, 530.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 128-130}}; {{Tabari|39|pp. 169-170}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:39-42, 152.</ref>

|-
! style="background: #EEEEEE;" |3
|Aisha bint Abi Bakr
|Married
|Contracted May 620 but first consummated in April or May 623.
|She was the daughter of Muhammad's best friend and head evangelist Abu Bakr. Muhammad selected the six-year-old Aisha in preference to her teenaged sister, and she remained his favourite wife. She contributed a major body of information to Islamic law and history. The paedophilic aspect of this relationship has institutionalised such marriages within Islamic law.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 116, 223, 279-280, 311, 457, 464-465, 468, 493-499, 522, 535-536, 544, 649-650, 667, 678-688.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 128-131}}; {{Tabari|39|pp. 171-174}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:43-56, 152.</ref>

|-
! style="background: #EEEEEE;" |4
|Hafsa bint Umar
|Married
|January or February 625.
|She was the daughter of Muhammad's wealthy friend Umar. Hafsa was the custodian of the autograph-text of the Qur'an, which was [[Textual History of the Qur'an|somewhat different]] from the standard Qur'an of today.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 218, 301, 679.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 131-132}}; {{Tabari|39|pp. 174-175}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:56-60, 152.</ref>

|-
! style="background: #EEEEEE;" |5
|Zaynab bint Khuzayma
|Married
|February or March 625.
|She was a middle-class widow known as "Mother of the Poor" because of her commitment to charity work. She died in October 625.
|
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 138}}; {{Tabari|39|pp. 63-64}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:82, 152.</ref>

|-
! style="background: #EEEEEE;" |6
|Hind (Umm Salama) bint Abi Umayya
|Married
|April 626.
|An attractive widow with four young children, Hind had been rejected by her aristocratic family in Mecca because they were so hostile to Islam. Her tact and practical wisdom sometimes mitigated Muhammad's cruelties. She was a notable teacher of Islamic law and a partisan of Ali.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 146, 147, 150-153, 167-169, 213-214, 462, 529, 536, 546, 589, 680.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 132}}; {{Tabari|39|pp. 175-177}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:61-67, 152.</ref>

|-
! style="background: #EEEEEE;" |7
|Zaynab bint Jahsh
|Married
|March 627.
|An early convert to Islam, Zaynab was the wife of Muhammad's adopted son Zayd ibn Harithah. She was also the Prophet's biological cousin. When Muhammad became infatuated with Zaynab, Zayd was pressured into a divorce. To justify marrying her, Muhammad announced new revelations that (1) an adopted son did not count as a real son, so Zaynab was not his daughter-in-law, and (2) as a prophet, he was allowed more than the standard four wives. Zaynab excelled at leather-crafts.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 215, 495.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 134}}; {{Tabari|39|pp. 180-182}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:72-81, 152.</ref>

|-
! style="background: #EEEEEE;" |8
|Juwayriyah bint Al-Harith
|Married
|January 628.
|The daughter of an Arab chief, she was taken prisoner when Muhammad attacked her tribe. Aisha claimed that Juwayriyah was so beautiful that men always fell in love with her at first sight.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 490-493.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 133}}; {{Tabari|39|pp. 182-184}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:83-85, 152.</ref>

|-
! style="background: #EEEEEE;" |9
|Ramlah (Umm Habiba) bint Abi Sufyan
|Married
|July 628 (following a proxy wedding earlier in the year)
|She was a daughter of Abu Sufyan, the Meccan chief who led the Meccans against Muhammad, but she had been a teenaged convert to Islam. This marriage offset some of Muhammad's political humiliation in the Treaty of Hudaybiya by demonstrating that he could command the loyalty of his adversary's own daughter. Ramlah was devoted to Muhammad and quick to pick quarrels with people who were not.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 146, 527-528, 529, 543.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 133-134}}; {{Tabari|39|pp. 177-180}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:68-71, 153.</ref>

|-
! style="background: #EEEEEE;" |10
|[[Safiyah|Safiyah bint Huyayy]]
|Married
|July 628.
|She was the beautiful daughter of a Jewish chief, Huyayy ibn Akhtab. Muhammad married her on the day he defeated the last Jewish tribe in Arabia, only hours after he had supervised the slaying of Kinana her second husband. His earlier victims had included her father, brother, first husband, three uncles and several cousins. This marriage was of no benefit to Safiyah's defeated tribe, who were banished from Arabia a few years later; though some consider that it was politically significant in that Safiyah's presence in Muhammad's household was an open demonstration that he had defeated the Jews.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 241-242, 511, 514-515, 516-517, 520.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 134-135}}; {{Tabari|39|pp. 184-185}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:85-92, 153.</ref>

|-
! style="background: #EEEEEE;" |11
|Maymunah bint Al-Harith
|Married
|February 629.
|She was a middle-class widow from Mecca who proposed marriage to Muhammad. A placid woman who kept a very tidy house, Maymunah was one known to be obsessed with rules and rituals.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 531, 679-680.</ref>
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 135}}; {{Tabari|39|pp. 185-186}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:94-99, 153.</ref>

|-
! style="background: #EEEEEE;" |12
|Mulayka bint Kaab
|Divorced
|January 630.
|Her family resisted the Muslim invasion of Mecca. Needing to appease the conqueror, they gave him the beautiful Mulayka as a bride. When she realised that Muhammad's army had killed her father, she demanded a divorce, which he granted her. She died a few weeks later.
|
*Al-Tabari<ref>{{Tabari|39|p. 165}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:106, 154.</ref>

|-
! style="background: #EEEEEE;" |13
|Fatima ''al-Aliya'' bint Zabyan ''al-Dahhak''
|Divorced
|February or March 630.
|She was the daughter of a minor chief who had converted to Islam. Muhammad divorced her after only a few weeks "because she peeked at men in the mosque courtyard." Fatima had to work for the rest of her life as a dung-collector, and she outlived all Muhammad's widows.
|
*Al-Tabari<ref>{{Tabari|9|p. 138}}; {{Tabari|39|pp. 186-188}}. Despite the confusion over the name, she is probably also the woman referred to in {{Tabari|9|pp. 136-137}} and the “Fatima bint Shurayh” of {{Tabari|9|p. 139}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:100-101, 153.</ref>

|-
! style="background: #EEEEEE;" |14
|Asma bint Al-Numan
|Divorced
|June or July 630.
|She was a princess from Yemen whose family hoped the marriage alliance would ward off a military invasion from Medina. But Muhammad divorced her before consummation after Aisha tricked her into reciting the divorce formula. Asma later married a brother of Umm Salama.
|
*Ibn Hisham<ref>Ibn Hisham note 918 (here he has apparently confused her with Amra bint Yazid).</ref>
*Al-Tabari<ref>{{Tabari|39|pp. 188-191}}. She is mentioned in {{Tabari|9|pp. 128-130}} but has apparently been partly confused with Amra bint Yazid.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:101-105, 153.</ref>

|-
! style="background: #EEEEEE;" |15
|Amra bint Yazid
|Divorced
|c. 631.
|She was a Bedouin of no political importance. Muhammad divorced her before consummation when he saw she had symptoms of leprosy.
|
*Ibn Ishaq<ref>Ibn Ishaq, cited in Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 55. Manchester: Manchester University Press</ref>
*Ibn Hisham<ref>Ibn Hisham note 918 (here he has apparently confused her with Asma bint Al-Numan).</ref>
*Al-Tabari<ref>{{Tabari|9|p. 139}}; {{Tabari|39|pp. 187-188}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:100-101.</ref>
|} 

===Concubines of the Prophet===

This category of consorts of the prophet forms a separate category, since these women were not actually given over in marriage with an 'aqd-nikaah and a [[Mahr (Marital Price)|mahr]] to the prophet, but were rather his personal property, "what the right hand possesses." That is to say, explicitly, that these were his sex slaves, also known as "[[Women_in_Islamic_Law#Concubinage|concubines]]", were obliged to have sex with him. As such Muhammad availed himself of them sexually although they were not actually granted the status of his wives in Islamic law. Never-the-less, they are also considered "mother of the believers", and the prophet's conduct towards them constitutes a fundamental building block of Islamic law vis-à-vis [[Rape_in_Islamic_Law#Qur.27an_4:24_-_rape_of_slaves_and_captives_who_were_previously_married|sexual slavery]].

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="65" |Status
! width="65" |Date
! width="330" |Details
! width="130" |Notable Early Sources

|-
! style="background: #EEEEEE;" |1
|Rayhana bint Zayd ibn Amr
|Sexual slavery
|May 627.
|Her first husband was one of the 600-900 Qurayza men whom Muhammad beheaded in April 627. He enslaved all the women and selected Rayhana for himself because she was the most beautiful. When she refused to marry him, he kept her as a concubine instead. She died shortly before Muhammad in 632.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 466.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 137, 141}}; {{Tabari|39|pp. 164-165}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:92-94, 153.</ref>

|-
! style="background: #EEEEEE;" |2
|[[Mariya Al-Qibtiya|Mariyah bint Shamoon al-Qibtiya]]
|Sexual slavery
|c. June 629.
|She was one of several slaves whom the Governor of Egypt sent as a present to Muhammad. He kept her as a concubine despite the objections of his official wives, who feared her beauty. Mariyah bore Muhammad a son, Ibrahim.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 653.</ref>
*Al-Tabari<ref>{{Tabari|9|pp. 137, 141}}; {{Tabari|39|pp. 193-195}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:148-151.</ref>

|-
! style="background: #EEEEEE;" |3
|''Al-Jariya''
|Sexual slavery
|After 627.
|She was a domestic slave belonging to Zaynab bint Jahsh, who made Muhammad a present of her. She seems to have been an "unofficial" concubine who did not have a regular turn on his roster.
|
*Ibn al-Qayyim<ref>Ibn al-Qayyim, ''Za’d al-Ma’ad'' 1:114.</ref>

|-
! style="background: #EEEEEE;" |4
|Tukana al-Quraziya
|Sexual slavery
|Unknown, but probably in the last months of Muhammad's life.
|She was a member of the defeated Qurayza tribe whom Muhammad selected as one of his personal slaves. She appears to have been another "unofficial" concubine without a regular turn on the roster. After Muhammad's death, she married Abbas.
|
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/54.htm/ Majlisi, ''Hayat al-Qulub'' 2:52].</ref>
*Ibn al-Qayyim.<ref>Ibn al-Qayyim, ''Zaad al-Ma’ad'' 1:114.</ref>

|} 

===Engagements and Broken Contracts===

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Details
! width="130" |Notable early sources

|-
! style="background: #EEEEEE;" |1
|Ghaziya (Umm Sharik) bint Jabir
|Early 627.
|She was a poor widow with dependent children. She sent Muhammad a proposal of marriage, and he agreed to the contract. However, when he met her in person, he saw that, although attractive, she was "old", and he divorced her immediately. She never remarried.
|
*Ibn Hisham<ref>Ibn Hisham note 918.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 139}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:111-114.</ref>

|-
! style="background: #EEEEEE;" |2
|Khawla bint Hudhayl
|Probably mid- or late-627.
|She was a princess from the powerful Christian Taghlib tribe in northern Arabia. Her uncle arranged the marriage, which was expected to be politically advantageous on both sides. Muhammad signed the contract, but Khawla died on her journey to Medina, before they met in person.
|
*Al-Tabari<ref>{{Tabari|9|p. 139}}; {{Tabari|39|p. 166}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:116.</ref>

|-
! style="background: #EEEEEE;" |3
|Sharaf bint Khalifa
|Probably mid- or late-627.
|She was an aunt of Khawla bint Hudhayl (above). After Khawla's death, the family tried to substitute Sharaf. In one tradition, Sharaf also died before consummation. In another tradition, Muhammad changed his mind and broke off the contract.
|
*Al-Tabari<ref>{{Tabari|9|p. 138}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:116-117.</ref>

|-
! style="background: #EEEEEE;" |4
|Layla bint al-Khutaym
|After 627.
|One of the first converts in Medina, Layla asked Muhammad to marry her so that her clan, the Zafar, would be the most closely allied to the Prophet. He agreed. However, Layla's family warned her that she was too "jealous and whip-tongued" to adapt well to polygamy, which would cause political problems for the whole community. Under this pressure, Layla broke off the engagement.
|
*Al-Tabari<ref>{{Tabari|9|p. 139}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:7, 108-109, 231.</ref>

|-
! style="background: #EEEEEE;" |5
|Umm Habib bint Al-Abbas
|After March 630.
|She was Muhammad's cousin. He saw her as a baby crawling around and remarked, "If I am alive when she grows up, I will marry her." He changed his mind when he found out that her father had been his foster-brother and died soon afterwards.
|
*Ibn Ishaq.<ref>Guillaume/Ishaq 311.</ref>
*Al-Tabari.<ref>{{Tabari|9|p. 140}}.</ref>
*Ibn Sa'd.<ref>Bewley/Saad 8:36.</ref>

|-
! style="background: #EEEEEE;" |6
|Sana ''al-Nashat'' bint Rifaa (Asma) ibn As-Salt
|c. April 630.
|She was the daughter of a Muslim warrior who hoped to advance his career by becoming Muhammad's father-in-law. Muhammad signed the contract, but Sana died before the marriage could be consummated.
|
*Al-Tabari<ref>{{Tabari|9|pp. 135-136}}; {{Tabari|39|p. 166}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:106-107.</ref>

|-
! style="background: #EEEEEE;" |7
|Umra bint Rifaa
|c. May 630.
|She was the sister of Sana (above). After Sana died, their father tried to interest Muhammad in Umra. At first he agreed, but he later changed his mind, ostensibly because Rifaa boasted that Umra "has never known a day's illness in her life."
|
*Ibn Sa'd<ref>Bewley/Saad 8:107.</ref>

|-
! style="background: #EEEEEE;" |8
|Bint Jundub ibn Damra of Janda’a
|Unknown.
|Nothing is known about this woman except that Muhammad contracted marriage with her but divorced her before consummation.
|
*Ibn Sa'd<ref>Bewley/Saad 8:106.</ref>

|-
! style="background: #EEEEEE;" |9
|Jamra bint Al-Harith
|c. 631
|She proposed marriage to Muhammad, and he accepted. Her father informed him that she suffered from a serious disease, whereupon Muhammad broke off the engagement. According to the Muslim chroniclers, her father arrived home only to find that she really had been afflicted with leprosy.
|
*Al-Tabari<ref>{{Tabari|9|pp. 140-141}}</ref>

|-
! style="background: #EEEEEE;" |10
|Al-Shanba’ bint Amr
|January 632.
|She was from a Bedouin tribe who appeared friendly to Muhammad but who had also been friends of the [[Qurayza]] tribe. Al-Shanba’ insulted Muhammad on the first day by implying that he was not a true prophet, and he divorced her immediately.
|
*Al-Tabari<ref>{{Tabari|9|p. 136}}.</ref>

|-
! style="background: #EEEEEE;" |11
|Qutayla (Habla) bint Qays
|May 632.
|She was a cousin of Asma bint Al-Numan, and the Yemenites sent her to Muhammad as a substitute bride. He signed the marriage contract but he died before Qutayla arrived in Medina. As soon as she heard that he was dead, she apostasized from Islam. Soon afterwards she married an Arab chief who was a leader in the Apostasy Wars.
|
*Al-Tabari<ref>{{Tabari|9|pp. 138-139}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:105.</ref>

|-
! style="background: #EEEEEE;" |12
|Mary, mother of Jesus
|The Afterlife.
|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Virgin Mary. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range|3|33|51}}; {{Quran-range|19|16|40}}; {{Quran|21|91}}; {{Quran|66|12}}.</ref><ref>{{Bukhari|||3432|darussalam}}</ref><ref>{{Muslim||2430|reference}}.</ref> The Qur'an refers several times to Mary, praising her chastity and affirming the virgin birth of Jesus. The scriptures describing their marraige state that she lived in a beautiful jewelled palace in Paradise next to Khadijah's.
|
*Ibn Kathir<ref name=":0">{{Citation|title=al-Bidaya wal-Nihayah|author=Ibn Kathir|trans_title=From the Beginning to the End|url=https://app.turath.io/book/4445|publisher=Maktabah al-Shamilah|volume=2|pages=431}}</ref>
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26].</ref>

|-
! style="background: #EEEEEE;" |13
|Queen Asiya of Egypt
|The Afterlife.
|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Queen Asiya. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range|28|4|13}}; {{Quran|66|11}}.</ref><ref>{{Muslim||2431|reference}}.</ref> The Qur'an tells how Asiya rescued the infant Moses from the evil Pharaoh, and how Pharaoh later tortured his wife to death for her monotheism. The scriptures describing their marriage state that Asiya's palace in Heaven was on the other side of Khadijah's.
|
*Ibn Kathir<ref name=":0" /><ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1298&Itemid=122/ Ibn Kathir, ''Tafsir''] on {{Quran|66|11}}.</ref>
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26].</ref>

|-
! style="background: #EEEEEE;" |14
|Kulthum bint Amram
|The Afterlife.
|The Quran may believe that Maryam the sister of Moses and Maryam the mother of Jesus were one and the same. When he realized his mistake, Muhammad (perhaps over-)corrected himself by stating that Moses' sister was not named Maryam. He renamed her Kulthum ("Chubby Cheeks") and, according to some sources of varying authenticity, said that Allah had wedded him to her in heaven. However, he did not say that she was a perfect woman or that she lived next to Khadijah.<ref>{{Quran-range|19|27|28}}.</ref><ref>{{Muslim||2135|reference}}.</ref>
|
*Ibn Kathir<ref name=":0" />
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Majlisi, ''Hayat al-Qulub'' 2:26].</ref>

|} 

===Refused Proposals===

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Details
! width="130" |Notable early sources

|-
! style="background: #EEEEEE;" |1
|Fakhita (Umm Hani) bint Abi Talib
|before 595;
January 630;

c. 631
|Muhammad proposed to his cousin Fakhita, but her father married her off to a wealthy Makhzumite poet.

Nearly forty years later, after Muhammad conquered Mecca, Fakhita's husband fled rather than convert to Islam, causing an automatic divorce. Muhammad proposed to Fakhita again, but she refused, saying she could not be equally fair to a new husband and her young children.

Later still, Fakhita came to Muhammad, saying her children had grown up and she was finally ready to marry him; but he said she was too late.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 181, 184, 404-405, 551-552, 557, 689.</ref>
*Al-Tabari<ref>{{Tabari|9|p. 140}}; {{Tabari|39|pp. 196-197}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:109-110.</ref>

|-
! style="background: #EEEEEE;" |2
|“As Many Wives as You Want”
|c.618-619.
|The chiefs of Mecca offered Muhammad "as many wives as you want in marriage," together with wealth, political power and the services of a competent exorcist, if only he would stop insulting their gods (by preaching monotheism). Muhammad refused this offer, which was made while Khadijah was still alive.
|
*Al-Tabari<ref>{{Tabari|6|pp. 106-107}}.</ref>

|-
! style="background: #EEEEEE;" |3
|Habiba bint Sahl
|c. 623.
|Habiba was a prominent member of the Najjar clan in Medina. When the chief died with no obvious heir, Muhammad proposed to Habiba. His companions warned him that the women of Medina were not used to polygamy and that the men were very jealous for the happiness of their daughters; if this marriage turned out badly, key citizens might withdraw their support from Islam. Muhammad retracted his proposal, but the Najjar clan made him their chief anyway.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 235.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:288-289.</ref>
*Abu Dawud<ref>{{Abu Dawud||2227|darussalam}}; {{Abu Dawud||2228|darussalam}}; {{Abu Dawud||2229|darussalam}}.</ref>
*Muwatta<ref>{{Muwatta|20|10|31}}.</ref>

|-
! style="background: #EEEEEE;" |4
|''Al-Ansariya''
|After 625.
|This unnamed woman proposed to Muhammad in Hafsa's presence. Hafsa decried the shame of a woman who would throw herself at a man, but Muhammad retorted, "She is better than you because she wanted me while you only find fault." He refused the proposal, but promised the woman a reward in Paradise for asking.

In fact several ''ansar'' women are said to have proposed to Muhammad; while this example is anonymous, it clearly refers to a woman who is distinct from Layla bint Khutaym.
|
*Majlisi<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/54.htm/ Majlisi, ''Hayat al-Qulub'' 2:52].</ref>

|-
! style="background: #EEEEEE;" |5
|Khawla bint Hakim
|After 627.
|This is the same Khawla bint Hakim who arranged Muhammad's marriages to Aisha and Sawda. Her first husband was Hafsa's uncle, and their elder son fought at Badr. After being widowed, Khawla asked Muhammad to marry her, but he refused without giving a reason. However, he found her a new husband the same day.
|
*Ibn Ishaq<ref>Guillaume/Ishaq 590</ref>
*Bukhari<ref>{{Bukhari|||5087|darussalam}}; {{Bukhari|||5126|darussalam}}; {{Bukhari|||5132|darussalam}}; {{Bukhari|||5135|darussalam}}.</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:114.</ref>
*Ibn Kathir<ref>[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1839&Itemid=89/ Ibn Kathir, ''Tafsir''] on {{Quran|33|50}}.</ref>

|-
! style="background: #EEEEEE;" |6
|Dubaa bint Amir
|After 627.
|Dubaa was a wealthy noblewoman to whom Muhammad sent a marriage proposal when he heard about her beautiful long hair that filled a whole room when she sat down. But by the time she accepted him, he had been advised that she was “elderly” (her grown-up son had been born from her third marriage) so he retracted his proposal before he had even met her.
|
*Al-Tabari<ref>{{Tabari|9|p. 140}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:111.</ref>

|-
! style="background: #EEEEEE;" |7
|Izza bint Abi Sufyan
|After July 628.
|She was the sister of Muhammad’s wife Ramlah. Ramlah proposed Izza as a bride, "since, as I cannot be your only wife, I would like to share my good fortune with my sister." But Muhammad said he could not marry two sisters concurrently.
|
*Muslim<ref>{{Muslim||1449a|reference}}; {{Muslim||1449c|reference}}.</ref>

|-
! style="background: #EEEEEE;" |8
|Durrah bint Abi Salama
|After July 628.
|She was the daughter of Muhammad's wife Hind. Another wife, Ramlah, noticed that Muhammad admired Durrah and asked if he intended to marry her. He replied that he could not marry his stepdaughter; and besides, her father had been his foster-brother. On the day Muhammad died, Durrah was only six years old.
|
*Muslim<ref>{{Muslim||1449a|reference}}; {{Muslim||1449c|reference}}.</ref>

|-
! style="background: #EEEEEE;" |9
|Umama bint Hamza
|After March 630.
|She was Muhammad's cousin and said to be the prettiest girl in the family. Ali proposed her as a bride while she was still a child, but Muhammad said that he could not marry her because her father had been his foster-brother. She later married his stepson, Salama ibn Abi Salama.
|
*Ibn Sa'd<ref>Bewley/Saad 8:115-116.</ref>

|-
! style="background: #EEEEEE;" |10
|Safiyah bint Bashshama
|September 630.
|She was a war-captive from Mesopotamia. Muhammad asked her to marry him, but when she said she wanted to return to her husband, he allowed her family to ransom her. It is said that her family cursed her for placing her personal happiness above the political needs of the tribe.
|
*Al-Tabari<ref>{{Tabari|9|p. 140}}</ref>
*Ibn Sa'd<ref>Bewley/Saad 8:109-111.</ref>

|} 

==Muhammad's Marriages and Poor Widows==
Modern [[Du'aah]] and others attempting to defend Muhammad's image often suggest that [[Muhammad]]’s wives were, for the most part, poor widows whom he [[marriage|married]] to save from a life of destitution. This assertion lacks evidence in the extant primary sources and only appears with frequency in modern times.

The Prophet Muhammad himself never claimed that he married women out of compassion for their poverty. On the contrary, he asserted that he, and men in general, chose their wives for four basic motives: for their money, for their family connections, for their beauty and for their piety. He added: “So you should marry the pious woman or you will be a loser.”<ref>{{Bukhari|||5090|darussalam}}.</ref> The suggestion that Muhammad’s many marriages were motivated by a charitable concern for the welfare of widows is not found in the early sources. This assertion only appears in modern sources.

As such, the widely held view that “Muhammad married poor widows to provide them with a home” is not supported by the available historical evidence from Islamic sources.

{{Quote|Ali, M. M. (1924, 1993). ''Muhammad the Prophet'', pp. 192-193. Columbus, Ohio: The Ahmadiyya Anjuman Isha’at Islam Lahore.|The perpetual state of war created disparity between the male and female elements of society. Husbands having fallen on the field of battle, their widows had to be provided for … This is the reason that [Muhammad] himself took so many women to be his wives during the period when war was raging. Nearly all of his wives were widows.}}

{{Quote|Abdallati, H. ''Islam in Focus'', pp. 177-179.|Wars and persecution burdened the Muslims with many widows, orphans and divorcees. They had to be protected and maintained by the surviving Muslim men … One course of relief was to take them as his own wives and accept the challenge of heavy liabilities.}}

Muhammad's wives [[Khadijah]] & [[Aisha]] are generally altogether excluded in the analyses of those who maintain that Muhammad's marriages were a form of welfare. This is because it is agreed upon that “Khadijah was a merchant woman of dignity and wealth”<ref>Guillaume/Ishaq 82.</ref> who eventually expended her on maintaining [[Islam]].<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> It is also agreed that Aisha, beside being a professional spinster,<ref>Ibn Hisham note 918.</ref> was the daughter of “a man of means,”<ref>Guillaume/Ishaq 223.</ref> “a merchant of high character” with “experience in commerce.”<ref>Guillaume/Ishaq 114.</ref> She likewise already had a fiancé at the time of Muhammad’s proposal, and her father had to break off this engagement before marrying her to Muhammad,<ref>{{Tabari|9|p. 129-130}}.</ref> so it would rather difficult to argue that Muhammad did Aisha some sort of financial favor through his marriage to her, as it seems that, in all likelihood, she would have socially and financially prospered regardless.

As for Muhammad’s other wives, it is true that most of them were widowed, divorced or both. Only Mariyah,<ref>{{Tabari|39|193-195}}; {{Tabari|9|pp. 137, 141}}.</ref> Mulaykah<ref>{{Tabari|8|p. 187}}.</ref> and Fatima<ref>{{Tabari|9|136-139}}; {{Tabari|39|pp. 186-188}}.</ref> are not recorded as having been previously married.<ref>Since so little is known about these women, it cannot be asserted that they were ''not'' widows. We only state here that no previous marriages are ''recorded''.</ref>

===The Wives===

====Sawdah bint Zamaa====

Muhammad married Sawdah in May 620.<ref>{{Tabari|39|p. 170}}.</ref> It is not known how Muhammad was making his living in his last few years in Mecca, but he does not seem to have been able to re-launch Khadijah’s merchant business. If it is true that ''all'' of Khadijah’s wealth had been expended in the days of the blockade,<ref>Ibn Hanbal, ''Musnad'' vol. 6 pp. 117-118.</ref> Muhammad was now bankrupt. He certainly did not seem to have any resources of his own by the time of the ''Hijra'' in September 622, as it is recorded that all the expenses of his journey were paid by Abu Bakr.<ref>Guillaume/Ishaq 223</ref>

By contrast, Sawdah was a tanner<ref>An-Nasa’i vol. 5 #4245</ref> and a perfume-mixer.<ref>[http://www.alim.org/library/hadith/TIR/927/ Tirmidhi 927.]</ref> So she was not in penury; she had the means to earn her own living. Nor was she alone, for she lived with her father and brother.<ref>{{Tabari|9|p. 130}}.</ref> It is not stated that they were wealthy, but they were respectable. Sawdah also had a son, Abdulrahman ibn Sakhran,<ref>Zarqani 2:260 states that he was killed at the Battle of Jalula in 637. If Sawda was born c. 580, she could easily have given birth to a son before 600.</ref> who is never mentioned as being part of Muhammad’s household. This suggests that by 620 he was an adult who did not need to move in with his new stepfather if he preferred to remain with his blood-relations; therefore he was also old enough to work to contribute to the family expenses. Sawdah’s father approved of her marriage to Muhammad, but her brother did not. Sawdah and Muhammad took care to finalize their union on a day when her brother was out of town; when he returned home and heard the news, he poured dust on his head.<ref>{{Tabari|9|p. 130}}.</ref> It appears he would rather have taken financial responsibility for his sister for the rest of his life than see her married to someone he evidently considered an enemy.

So, it appears, Sawdah had no economic need to marry Muhammad. On the contrary, it seems more likely that ''he'' rather than she was the one who gained financially from this marriage.

As a general commentary on the social problems in the Muslim community, it should be noted that at this early date, the Muslims had not fought a single battle. No Muslim “died in the wars” before the [[Battle of Badr]] in 624,<ref>Guillaume/Ishaq 289ff.</ref> an event that, in all likelihood, no one could have foreseen in 620. In fact, the only Muslim who had so far died violently was a woman.<ref>Guillaume/Ishaq 145.</ref> So it is equally difficult to maintain that there was a problem with finding enough men to take care of the numerous widows. On the contrary, the gender imbalance appears to have been in the opposite direction. The Egyptian scholar Al-Suyuti compares different traditions about Umar’s conversion in 616: “He embraced the faith early — after the conversion of 40 men and 10 women — or as some say, after 39 men and 23 women, and others, 45 men and 11 women.”<ref>Al-Suyuti, ''Tarikh al-Khulafa''. Translation by Jarrett, H. S. (1881). ''History of the Caliphs'', p. 112. Caclutta: The Asiatic Society.</ref> All these numbers appear to be incorrect, however, for [[Ibn Ishaq]]’s list of Muslims who emigrated to Abyssinia in 615 includes 83 men and 18 women.<ref>Guillaume/Ishaq 146-148.</ref> His list of Muslims converted by Abu Bakr has 41 men and 9 women.<ref>Guillaume/Ishaq 115-117.</ref> One consistency among all these lists, however, is that the early Muslims seemed to comprise ''far'' more men than women, at least twice (and perhaps ''four times'') as many. Moreover, many of the Muslim women whose names are missing from these early lists<ref>There is no mention of Khadijah and her daughters, nor of Umm Ruman, nor of the numerous sisters of Lubabah bint Al-Harith ({{Tabari|39|p. 201}}).</ref> were married to [[Pagan Origins of Islam|pagan]] men; so even if they had been “numerous” (although they likely were not), there could have been no such pervasive problem of “homeless widows”.

It appears, then, that the issue of how to provide for single women would not have been on Muhammad’s mind in 620. Rather, the problem was how to find anyone at all who was available to marry him. Indeed, it appears that Muhammad was having some difficulty finding Muslim women for his male converts to marry, for he permitted marriage to polytheists right up to the year 628, and even later retained the permission for Muslim men to marry Jewish and Christian women, but not the other way around.<ref>Guillaume/Ishaq 509-510.</ref>

====Hafsah bint Umar====

Hafsah’s first husband, Khunays ibn Hudhayfa, died of battle-wounds in mid-624.<ref>{{Bukhari|||4005|darussalam}}. Bewley/Saad 8:56: "He died, leaving her a widow after the ''Hijra'' when the Prophet arrived from Badr."</ref> He seems to have been a man of humble means who relied on the patronage of Hafsah’s father Umar.<ref>Guillaume/Ishaq 218.</ref> This suggests that his death did not make much change to Hafsah’s economic situation. Before, during, and after her marriage, she was dependent on her father. Umar claimed to be “one of the richest of the Quraysh”<ref>Guillaume/Ibn Ishaq 216.</ref> and thus should have had no financial difficulty maintaining his daughter.

In addition, Hafsah was one of only four Muslim women in the whole of Medina who knew how to write.<ref>Baladhuri, ''Conquest of the Lands'', cited in [http://english.sahartv.ir/media/pdf/The%20Unschooled%20Prophet.pdf/ Mutahhari, S. A. M. ''The Unschooled Prophet''. Tehran: Islamic Propagation Organization.] There were also eleven Muslim men who could write. The other seven names on Baladhuri’s list are of people who did not convert to Islam until after Hafsah had married Muhammad.</ref> If she had wanted (or been permitted, for Umar was famously opposed to this line of work for women) to set herself up as a career woman, she would have been in demand as a clerk.

By contrast, Muhammad could not afford to keep his wives. Aisha claimed that they never ate bread for more than three successive days, and sometimes the family did not light a fire for a month on end because they had nothing to cook but lived off dates and water.<ref>{{Muslim||2970c|reference}}; {{Muslim||2970a|reference}}; {{Muslim||2970d|reference}}; {{Muslim||2970b|reference}}; {{Muslim||2970e|reference}}; {{Muslim||2972a|reference}}; {{Muslim||2972c|reference}}; {{Muslim||2974|reference}}; {{Muslim||2976a|reference}}; {{Muslim||2976b|reference}}.</ref> By marrying Muhammad, it then seems, Hafsah was accepting a significant cut in her standard of living. In fact, Umar later warned her never to ask her husband, Muhammad, for money: “If you need something, come and ask me.”<ref>{{Bukhari|||5191|darussalam}}.</ref>

However, Muhammad did not marry Hafsah for her father’s money, for it seems he already had virtually unhampered access to Umar's wealth, since Umar was one of the most willing to spend his wealth "in the way of Allah".<ref>Guillaume/Ibn Ishaq 216.</ref>

Ultimately, it becomes clear that Muhammad could not and did not provide any form of special welfare to Hafsah.

====Zaynab bint Khuzayma====

Zaynab’s husband was killed at Badr; he was Ubayda ibn Al-Harith, the first Muslim to die in battle.<ref>Guillaume/Ibn Ishaq 506.</ref> She should have been available for remarriage by late July 624. But she did not marry Muhammad for another seven months.<ref>Bewley/Saad 8:82. “He married her in Ramadan at the beginning of the 31st month of the ''Hijra''.”</ref> So there is no reason to believe she had fallen into any sort of immediate destitution. Islamic chronicle further buttress this point.

Zaynab had plenty of family in Medina. At her funeral, just eight months after her marriage to Muhammad, “three of her brothers” were present.<ref>Bewley/Saad 8:82.</ref> Her deceased husband Ubayda also had two brothers, Al-Tufayl and Al-Husayn, who had accompanied him to Medina<ref>Guillaume/Ishaq 218.</ref> and had fought with him at Badr.<ref>Guillaume/Ishaq 328.</ref> Furthermore, Zaynab was on good terms with her pagan relatives in Mecca. Her cousin Qubaysa ibn Amr made the journey out to [[Medina]] so that he could arrange her marriage to Muhammad,<ref>Ibn Hisham note 918.</ref> even though this could have easily been done by one of her brothers in Medina.

Zaynab was from the wealthy Hilal tribe,<ref>Ibn Hisham note 918; {{Tabari|9|p. 138}}.</ref> and it seems that her branch of the family had as much money as any of them. This family, it appears, also never stopped supporting her; and hence, there was always someone to ensure her subsistence. As related above about Hafsah, Muhammad was not wealthy at this time and could not afford to feed his wives and even perhaps himself properly.

Whatever may have been Zaynab's motive in marrying Muhammad, it seems unlikely that money played any sort of important role. Indeed, once again, it appears more plausible that Muhammad's financial lacking circumstances would have played a role. By strengthening his link to Zaynab's family, improved as a result of this marriage.

====Hind (Umm Salama) bint Abi Umayya====

Hind was born into the wealthy Makhzum clan of the Quraysh, and her husband, Abdullah ibn Abdulasad, was a second cousin from the same clan.<ref>{{Tabari|9|p. 132}}.</ref> Since their family rejected them when they became Muslims,<ref>Guillaume/Ishaq 169, 170.</ref> it is not clear whether they were still wealthy when, ten years later, they arrived in Medina; but it is known that they owned the camels that transported them.<ref>Guillaume/Ishaq 213-214.</ref>

Abdullah died from battle wounds in November 625.<ref>{{Tabari|39|p. 175}}; Bewley/Saad 8:61.</ref> Hind wanted to pledge never to remarry so that they might be reunited in Paradise; but the dying Abdullah would not accept the pledge.<ref>Bewley/Saad 8:62.</ref> The very fact that Hind believed she would not want to remarry suggests that she was not worried about poverty. It was thus quite possible that Abdullah had some savings to leave to his widow. She was pregnant,<ref>Bewley/Saad 8:66: “When I gave birth to Zaynab, the Messenger of Allah came and proposed to me.” There is some confusion here, as both Hind's daughters appear to have been sometimes known as Zaynab, although the first was originally named Barrah and the second Durrah. Obviously, Hind is here referring to her younger daughter.</ref> so if she needed to generate extra income, perhaps she planned to hire herself out as a wet nurse. However, neither of these options appear to have been her primary intention.

As soon as Hind was free to remarry (18 March 626)<ref>Bewley/Saad 8:61.</ref> she received a marriage-proposal from Abu Bakr. Then she received a proposal from Umar. Then she received a proposal from Muhammad. She refused all of them. Muhammad then came to visit in person.<ref>Bewley/Saad 8:63.</ref> In Hind’s own words: “When my ''idda'' was over, Allah’s Messenger asked to come to see me '''while I was tanning a hide I had. I washed my hands clean of the tanning solution''' and asked him to come in ...”<ref>Ahmad ibn Hanbal, cited in Ibn Kathir, ''Al-Sira Al-Nabawiyya''. Translated by Le Gassick T. (2000). ''The Life of the Prophet'', p. 123. Reading, U.K.: Garnet Publishing.</ref> Like Sawdah, Hind was a tanner. Muhammad happened to call on her while she was working to support her children, which suggests that she had already established, by this point, a workable source of income. This is further buttressed by the fact that she comfortably rejected the marriage proposals of the three men who were, arguably, the most powerful around her at the time.

When Muhammad repeated his marriage-proposal, Hind gave him a string of reasons for why she wanted to refuse, and he left her house disappointed. Muhammad had, in fact, to argue her out of her excuses and propose a third time before she finally accepted him.<ref>Bewley/Saad 8:63.</ref> They were married on or before 6 April 626.<ref>Bewley/Saad 8:61.</ref> This raises the question of whether Hind truly wanted to marry Muhammad or whether she simply gave in to the pressure from the most powerful man in the community. Regardless of why she changed her mind, her on-principle reluctance to remarry indicates that she had been managing quite well on her own, and that she had felt no compelling or even trifling reason to get married.

====Zaynab bint Jahsh====

Zaynab bint Jahsh was a career-woman. She was a tanner and leather-worker who was well able to support herself.<ref>Bewley/Saad 8:74, 77.</ref> She lived under the protection of her two brothers, Abu Ahmad and Abdullah.<ref>Guillaume/Ishaq 214-215.</ref> She had no need to remarry unless she chose. It is even said that she proposed marriage to Muhammad and that she offered not to take any mahr.<ref>Ibn Hisham note 918.</ref>

If this story is true, Muhammad declined the offer. He told Zaynab that she had a “duty” to marry his son Zayd because that was what “Allah and his apostle” wished for her.<ref>{{Quran|33|36}}.</ref> At first she refused, and was supported in her refusal by her brother Abdullah.<ref>[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=33&tAyahNo=36&tDisplay=yes&UserProfile=0&LanguageId=2/ Jalalayn's ''Tafsir'' on Q33:36.]</ref> However, when Abdullah was killed in the battle of Uhud,<ref>Guillaume/Ibn Ishaq 607.</ref> at about this time, Zaynab was talked into marrying Zayd.<ref>{{Tabari|39|p. 180}}.</ref> Zayd divorced her within two years, after which, according to Muhammad, Allah commanded her to marry Muhammad himself.<ref>Ibn Hisham note 918; {{Bukhari|||7420|darussalam}}; {{Tabari|39|pp. 180-181}}.</ref>

Muhammad’s inability to provide for his growing family was not as serious for Zaynab as for some of his other wives. She continued to work at her leather-crafts after her marriage, and she gave away all her profits in alms.<ref>Bewley/Saad 8:74, 77.</ref>

Although it is agreed that Zaynab was economically independent, modern historians sometimes claim that she might have had a social or moral need to remarry. One writes, “Before Islam, the Arabs did not allow divorcees to remarry,”<ref>Abdallati, H. ''Islam in Focus'', pp.177-179, cited in “Rebuttal to Sam Shamoun’s Article Muhammad’s Multiplicity of Marriages” in ''Answering Christianity''.</ref> and that her divorce “made her unfit to marry a status conscious Arab.”<ref>[http://www.scribd.com/doc/133159128/The-Real-Men-of-the-Renaissance-Badreddine-Belhamissi/ Aly, A. (1999). ''The Real Men of the Renaissance'', p. 26. Belhamissi.]</ref> However, there is no evidence that the Arabs forbade divorced women to remarry. On the contrary, Abu Sufyan’s favourite wife, Hind bint Utbah, had been a divorcée.<ref>Bewley/Saad 8:165; Al-Suyuti, ''Tarikh al-Khulafa''. Translated by Jarrett, H. S. (1881). ''History of the Caliphs'', pp. 200-201. Calcutta: The Asiatic Society.</ref> Abu Sufyan's clan, the Umayyads, had been the dominant clan of the Quraysh even before Abu Sufyan became the high chief of Mecca;<ref>E.g., see Guillaume/Ishaq 82.</ref> what was socially acceptable for the Umayyads was, by definition, acceptable for everyone. Muhammad did not marry Zaynab to rescue her from social disapprobation; rather, he created significant social disapprobation in order that he might marry her, for while remarriage was not taboo, marrying ones daughter-in-law (even through adoption), evidently was.<ref>{{Tabari|39|p. 9}}. "The ''Munafiqun'' made this a topic of their conversation and reviled the Prophet, saying, 'Muhammad prohibits (marriage) with the (former) wives of one's own sons, but he married the (former) wife of his son Zayd.'"</ref>

====Rayhanah bint Zayd====

Rayhanah was a member of the [[Jews|Jewish]] [[Banu Qurayza|Qurayza]] tribe,<ref>{{Tabari|39|pp. 164-165}}.</ref> whom Muhammad besieged in 627. When the tribe surrendered, Muhammad determined that every adult male of the Banu Qurayzah should be decapitated and every woman and child [[Slavery|enslaved]], and all the tribe's property forfeit to the Islamic state.<ref>Guillaume/Ibn Ishaq 689-692.</ref> It is thus true that Rayhanah was widowed, impoverished, and a slave, but only because Muhammad had her husband executed and proceeded to appropriate her wealth and person. Indeed, at the very moment Muhammad approved of Banu Qurayzah's brutal sentence, Rayhanah had become Muhammad's legal property.

Indeed, if Muhammad had made enquiries about how to help the Qurayza slaves, he would have quickly realized that Rayhanah was among the least destitute, for she was only a member of the Banu Qurayzah by marriage. By birth she belonged to the Nadir tribe,<ref>{{Tabari|39|pp. 164-165}}.</ref> who were currently residing in the date-farms of Khaybar.<ref> Guillaume/Ishaq 437-438.</ref> Thus, if Muhammad sought to provide for Rayhanah, he could have released her to return her own family. The Nadir were making every effort to assist the surviving Qurayza. In fact, they searched the Arabian slave-markets and they bought back as many Qurayza women and children as they found there.<ref>Cited in [http://www.kister.huji.ac.il/content/massacre-ban%C5%AB-quray%E1%BA%93-re-examination-tradition?lang=english/ Kister, M. J. (1986). The Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition. ''Jerusalem Studies in Arabic and Islam, 8'', 61-96.]</ref> Since Rayhanah was a of Banu Nadir by birth, her tribe would certainly have ransomed her too if only she had been for sale.

But Muhammad had selected Rayhanah for himself. Even while she showed “repugnance towards Islam” and refused to marry him, he kept her enslaved as his personal concubine.<ref>Guillaume/Ishaq 466.</ref>

The massacre of the Banu Qurayzah had substantially fattened the Muslim treasury, a large portion of which Muhammad was personally entitled to,<ref>Guillaume/Ishaq 466.</ref> and he thus would have had no trouble maintaining his family at this point. Although Aisha claims, as noted above, that he failed to be consistent in doing this even hereafter, he would have, at least in theory and per his own law, had the means to support his wives. It is also nearly certain that the Muslim men no longer outnumbered the women, as the acquisition of hundreds of female slaves<ref>Guillaume/Ishaq 466.</ref> should have amply redressed the gender imbalance.

There is therefore at least some justification for the claim that, from 627 onwards, Muhammad was in a position to provide a home for the “excess women” who were unable to marry monogamously. This does not, tho, mean that all the following women were necessarily destitute or suffering.

====Juwayriyah bint Al-Harith====

Juwayriyah was in a similar situation to Rayhanah. She had become widowed because Muslim raiders had killed her husband.<ref>Bewley/Saad 8:83.</ref> Like Rayhanah, Juwayriyah had family members who would have happily purchased/ransomed her given the opportunity. Juwayriyah, in fact, knew that the raiders had only carried off a fraction of her tribe’s wealth and that they had only killed a few of the men. Her father, the chief, had survived the raid, and he was willing and able to pay the ransom set on her head.<ref>Ibn Hisham note 739.</ref>

However, Muhammad, as with Rayhanah, refused to ransom or sell Juwayriyah. Instead, he gave Juwayriyah one of two options: the choice of marrying himself or marrying another Muslim.<ref>Guillaume/Ishaq 629; Ibn Hisham note 918; {{Tabari|39|pp. 182-183}}.</ref>

====Ramlah (Umm Habiba) bint Abi Sufyan====

Ramlah and her first husband, Ubaydullah ibn Jahsh, were among the early converts to Islam who emigrated to Abyssinia in 615.<ref>Guillaume/Ishaq 146; {{Tabari|39|p. 177}}.</ref> “They were safely ensconced there and were grateful for the protection of the ''Negus'' [King]; could serve Allah without fear; and the ''Negus'' had shown them every hospitality.”<ref>Guillaume/Ishaq 148.</ref> It is not known how the exiles earned their living, but they must have found a means of subsistence, for they all stayed at least four years. Forty of them returned to Arabia in 619, only to discover that Mecca was still not a safe place for Muslims.<ref>Guillaume/Ishaq 167-168.</ref> After the Muslim victory at Badr in 624, however, the exiles realized that they would be safe in Medina, and they began to leave for Arabia in small groups.<ref>Guillaume/Ishaq 527-529.</ref> About half of them remained in Abyssinia, Ramlah and Ubaydullah among them.<ref>Guillaume/Ishaq 527.</ref> There is no obvious reason why they could not have gone to Medina, where all of Ubaydullah’s siblings lived,<ref>Guillaume/Ishaq 214-215. Ubaydullah’s eldest brother was married to Ramlah’s sister.</ref> so presumably their continuation in Abyssinia was voluntary.

Ubaydullah died in Abyssinia.<ref>Bewley/Saad 8:68.</ref> This should not have made much difference to Ramlah’s economic position. If he had been running some kind of business, she could have taken it over; and if he had had any savings, she would have inherited them. In fact he was known to have been an [[Alcohol|alcoholic]],<ref>Bewley/Saad 8:68: “He gave himself over to drinking wine until he died.”</ref> so it is possible that she had already needed to fend for herself for several years. She had chosen to remain in Abyssinia rather than join her family in Medina, so presumably she could have continued to do whatever she was doing indefinitely. Widowhood now gave her the option of remarriage. There were twelve single men in the community but only four single women, of whom two were elderly, so, it is reasonable to conclude that Ramlah and her teenage daughter could have easily found suitors had they wished to marry.<ref>Guillaume/Ishaq 526-527. This list shows that the group also included four married couples and six children under 13.</ref>

Muhammad’s marriage proposal arrived on the day Ramlah completed her 130-day waiting-period.<ref>Bewley/Saad 8:68. “When my waiting period came to an end, I was aware of the messenger of the ''Negus'' at the door … She said, ‘The King says to you that the Messenger of Allah has written to him to marry you to him.’”</ref> She was so pleased that she gave her silver bracelets, anklets and rings as gifts to the messenger.<ref>Bewley/Saad 8:69.</ref> The ''Negus'' himself hosted the proxy-wedding feast, gave Ramlah presents of perfume and underwrote her dower.<ref>Bewley/Saad 8:69.</ref> He appears to have misunderstood how much dower a bride of Ramlah’s station expected, for he gave her 400 ''dinars''<ref>{{Tabari|9|p. 133}}.</ref> (about £20,000) when the usual sum was only 400 ''dirhams''<ref>Ibn Hisham note 918.</ref> (about one-tenth of this). All these details indicate that the ''Negus'' had protected his Muslim guests very well and that they were in no danger of destitution as long as he had his eye on them.

Muhammad must have heard from the returned emigrants about their lives in Abyssinia, so he had no false impression that Ramlah was in need of “rescuing”. In fact, even if she had needed to be rescued, there is no real reason why she would have had to marry Muhammad; she could have simply gone to Medina and lived with her family. Furthermore, if Muhammad had for some reason believed that Ramlah needed to marry, and to marry himself, as a matter of survival, this opens the question of why he did not also propose marriage to the other two widows. They were elderly and of the peasant class,<ref>Guillaume/Ishaq pp. 179, 526-528. The details here show that the two ladies had been married to a pair of brothers, i.e. were probably of a similar age. One of them was the older sister of the mother of Ramlah’s foster-mother. Hence she must have been ''at least'' 30 years, and more likely 40 years, older than Ramlah, who was then 35. The family is described as “freed”, i.e. ex-slaves.</ref> but this should not have mattered to someone who prioritized providing welfare over the youth, beauty, rank or wealth of his marital prospects.

Ultimately, and once again, there is no reason to believe Muhammad married Ramlah to improve, let alone rectify, her financial standing.

====Safiyah bint Huyayy====

[[Safiyah]] was a prisoner of war whom Muhammad captured at the siege of Khaybar.<ref>Guillaume/Ishaq 511.</ref> She, like Rayhanah and Juwayriyah, was only a widow because Muhammad and his companions had killed [[Kinana|her husband]] (who, unlike Rayhanah and Juwayriyah's husbands, had been tortured prior to his execution), and, like Rayhanah, was poor because the Islamic state had appropriated her people's wealth at Khaybar.<ref>Guillaume/Ishaq 515.</ref><ref>Guillaume/Ishaq 521-523.</ref> However, her poverty had not reached the level of absolute destitution, for many of her relatives were still alive in Khaybar. They had persuaded Muhammad to let them remain on the land and farm the dates in exchange for giving him half the revenues.<ref>Guillaume/Ishaq 515.</ref> If Safiyah had remained in Khaybar, she too could have farmed dates.

The idea that Safiyah “needed” to marry Muhammad because her high rank meant “it would be inappropriate for her to be assigned to anyone other than the Prophet”<ref>[http://www.ispi-usa.org/muhammad/appendix2.html/ “The Prophet’s Marriages and Wives”] in Akhter, J. (2001). ''The Seven Phases of Prophet Muhammad’s Life''. Chicago: IPSI.</ref> seems to assume that Safiyah “needed” to be taken prisoner, unlike the remainder of khaybar folk who were allowed to remain free. Furthermore, Muhammad did not need to take prisoners, for he had already won the war and taken control of the city. The Jews in Khaybar had no further means to fight back, had surrendered unconditionally, and Muhammad did not need hostages to ensure their future cooperation.

Once Muhammad had decided that Safiyah was his hostage, he had to feed and shelter her, and there was no welfare-related reason to marry her; he had to provide for her material needs regardless. The idea, as some put it, that “this marriage protected her from humiliation”<ref>[http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Al-Jibouri, Y. T. “Marriages of the Prophet” in ''Muhammad''. Qum, Iran: Ansariyan Publications.]</ref> shows a strange perception of what is “humiliating”. Safiyah might not have liked to be a domestic slave or a commoner’s concubine, but she surely would have found these options less humiliating than being married to the man who had just killed her husband. Safiyah’s husband was not, as is sometimes claimed, “killed during the battle of Khaybar”;<ref>E.g., [http://www.al-islam.org/muhammad-yasin-jibouri/8.htm/ Jibouri].</ref> rather, his torture and execution had been specifically ordered by Muhammad in order to find his buried gold and, this too, ''after'' the declaration of truce.<ref>Guillaume/Ishaq 515.</ref>

Muhammad’s family – not only his wives and descendants, but his extended family too – lived off the wealth of Khaybar for the rest of their lives.<ref>Guillaume/Ishaq 521-523.</ref> Since Safiyah represented the leading family of Khaybar,<ref>Guillaume/Ishaq 437-438.</ref> there is a very real sense in which Muhammad’s whole clan was living at her expense. Muhammad was not providing for Safiyah; it was she and her people, rather, who provided for him and his family.

====Maymunah bint Al-Harith====

Maymunah was never poor; she was born into the relatively affluent Hilal tribe.<ref>Ibn Hisham note 918; {{Tabari|9|p. 135}}.</ref> After her husband died, she became the house guest of her married sister, Lubabah.<ref>Bewley/Saad 8:94: “Al-‘Abbas ibn al-Muttalib married her to him. He took care of her affairs.”</ref> Lubabah’s husband was Muhammad’s uncle, Abbas ibn Abdulmuttalib, who was “one of the richest of the Banu Hashim.”<ref>Guillaume/Ishaq 114.</ref> He “used to go often to the Yaman to buy aromatics and sell them during the fairs”<ref>Guillaume/Ishaq 113.</ref> and was also apparently a banker: “he had a great deal of money scattered among the people.”<ref>Guillaume/Ishaq 309-310.</ref> Maymunah offered to marry Muhammad without taking any dower.<ref>Bewley/Saad 8:97: “Maymuna bint al-Harith was the woman who gave herself to the Messenger of Allah.” Also: “‘Amra was asked whether Maymuna was the one who gave herself to the Messenger of Allah. She said, ‘The Messenger of Allah married her for 500 ''dirhams'' and the guardian for her marriage was al-‘Abbas ibn al-Muttalib.’”</ref> Muhammad agreed, but this was not acceptable to Abbas, who unexpectedly provided Maymunah with a dower anyway.<ref>Ibn Hisham note 918 says the dower was 400 ''dirhams'', like that of all Muhammad’s other wives. Bewley/Saad 8:97 says it was 500 ''dirhams'', in keeping with Ibn Saad’s other traditions that Muhammad’s wives received 12½ ounces of silver. The higher sum is from the later histories, suggesting that the chroniclers adjusted it for inflation.</ref>

It has never been entirely clear why Muhammad married Maymunah. What is clear, however, is that she was not poor or homeless and so was not in need of any form of rescuing.

====Mariyah bint Shamoon====

In one sense, Mariyah was poor. She was a slave in Egypt, and the Governor sent her to be a slave in Arabia, as a personal gift to Muhammad, from one head-of-state to another.<ref>Guillaume/Ishaq 653.</ref> She possessed nothing of her own. She was, indeed, herself property.<ref>{{Tabari|39|p. 194}}. “He had intercourse with her by virtue of her being his property.”</ref>

Muhammad sent his delegation to the Governor of Egypt in the final month of 6 A.H. (April or May 628).<ref>{{Tabari|8|p. 98}}.</ref> It was 7 A.H. by the time the Governor responded by sending Mariyah to Medina,<ref>Bewley/Saad 8:148.</ref> but presumably he did this fairly soon after receiving the delegation. So Mariyah was probably in Medina by the summer of 628. It is not certain what services Mariyah performed for Muhammad’s household in exchange for being fed and sheltered. It is never indicated that she sang or danced or similar. Rather, the statement “The Messenger of Allah was alone with his slavegirl Maria in Hafsa’s room”<ref>Bewley/Saad 8:149.</ref> suggests that Mariyah did housework for Hafsah, much as Barira did for Aisha.<ref>Guillaume/Ishaq 496.</ref> Whatever the arrangement was, it saved Mariyah from destitution. However, if Muhammad's intentions were to save her from destitution, he could have manumitted her and sent her back to her family in Egypt. But he did not do this.

It was several months, perhaps over a year, before Muhammad took Mariyah as his concubine. Her son was born between 25 March and 22 April 630.<ref>Bewley/Saad 8:149.</ref> This suggests that her month alone with Muhammad, when he refused to speak to his official wives,<ref>Bewley/Saad 8:136-137.</ref> was around July 629. The wives’ strong reaction to the situation<ref>See the story in Bewley/Saad 8:49. It is also told in {{Bukhari|||2468|darussalam}}, although Mariyah’s part in the story is minimised.</ref> indicates that they had only just found out that the housemaid had become a concubine - that is, she had not been a concubine for very long. So in this preceding year before becoming his concubine, Mariyah had nevertheless lived at Muhammad’s expense; and she continued to live at his expense afterwards.

Mariyah did not, it would appear, “need” to be Muhammad’s concubine.An entire year had passed, demonstrating that it was possible for her to live in his household without having sex with him. Indeed, it was not until one night that the prophet was supposed to sleep with Hafsah, when she had become suddenly unavailable due to a family emergency, that [[Muhammad's Just In Time Revelations#Muhammad and Mary the Copt|Muhammad encountered Mariyah in Hafsah's empty household and decided to initiate intercourse with her]].

====Mulaykah bint Kaab====

Not much is known about Mulaykah’s background, but her father appears to have been at least a minor chief. Although he was killed in battle in January 630,<ref>{{Tabari|8|p. 187}}; {{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref> Mulaykah had plenty of other relatives to care for her. One of these was a cousin from the Udhra tribe, and he wanted to marry her.<ref>{{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref>

So Mulaykah’s family did not give her to Muhammad because she was at risk of starvation or because there was nobody else to care for her. They did it because they had offended Muhammad by resisting his invasion of Mecca<ref>{{Tabari|8|p. 187}}; {{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref> and they hoped to appease him quickly by giving him a pretty girl.

This marriage ended in divorce after only a few weeks.<ref>{{Tabari|8|p. 187}}; {{Tabari|39|p. 165}}; Bewley/Saad 8:106.</ref> If, in fact, Mulaykah had somehow benefited materially from her marriage to Muhammad, then it would appear that the prophet shortly decided to discontinue this service - however, it is not at all evident that the marriage was materially advantageous in any special way for Mulaykah to begin with.

====Fatima (''Al-Aliyah'') bint Al-Dahhak====

Fatima’s father was a minor chief, and he was still alive when she married Muhammad.<ref>Guillaume/Ishaq 570ff shows her father as a military commander of some authority. {{Abu Dawud||2927|darussalam}} shows that he survived to the caliphate of Umar.</ref> Hence, she was not poor at the time of her marriage to Muhammad.

This marriage also ended in divorce after only a few weeks.<ref>{{Tabari|9|p. 138}}; {{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> At this point, Fatima ''became'' poor. Muhammad had no legal obligation to maintain her as the divorce had severed all ties between them. Strictly speaking, she should have returned to her father. But Al-Dahhak settled near Mecca<ref>{{Muwatta|43|17|9}}.</ref> and he left his daughter in Medina.<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref>

There is no record that Fatima ever remarried; men were forbidden to approach a woman who had once been the wife of the Prophet.<ref>{{Quran|33|53}}.</ref> She had to work for a living. Muslim women were not forbidden to work, but the obligations of the Veil made most kinds of work difficult for them. Fatima eventually set up a business in collecting camel-dung, drying it out and selling it as fuel.<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> She apparently disliked this work, for she used to complain, “I am wretched! I am miserable!”<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101: “She used to collect the camels and say, ‘I am the wretch.’”</ref> But it seems she had difficulty in finding any other kind of work, for she continued working with camel dung all her life. While she lived another fifty years,<ref>{{Tabari|39|pp. 186-188}}; Bewley/Saad 8:100-101.</ref> and therefore did not starve, it is unlikely that this kind of work made for a comfortable life style.

Neither Muhammad nor any other Muslim leader thereafter showed any interest in saving Fatima from her life of poverty that was, in her own words, "wretched" and "miserable".

====Asma bint Al-Numan====

Asma was a wealthy princess from Yemen who had lived all her life in luxury.<ref>{{Tabari|39|p. 189}}. Her tribe, the Kindah, were the rulers of Yemen.</ref> Her father hinted that he found Muhammad’s standard 12½ ounces of silver a “stingy” dower, but was ultimately forced to accept that this was all Asma would be paid.<ref>{{Tabari|39|p. 189}}.</ref>

====Amrah bint Yazid====

Not much is known about Amrah’s background. But this is not really relevant here, as Muhammad divorced her on the first day,<ref>{{Tabari|39|p. 188}}; Bewley/Saad 8:101.</ref> and therefore, whether she was poor or not, he certainly did not provide for her materially.

====Tukanah al-Quraziya====

Like Rayhanah, Tukanah was a prisoner-of-war from the Qurayza tribe.<ref>[http://www.al-islam.org/hayat-al-qulub-vol2-allamah-muhammad-baqir-al-majlisi/ Al-Majlisi, ''Hayat al-Qulub'' vol. 2 chapter 52.] Translation by Rizvi, S. A. H. (2010). ''Life of the Heart''. Qum, Iran: Ansariyan Publications.</ref> She was only poor because Muhammad had embattled her tribe, killed its men and confiscated its property.

Muhammad selected Tukanah as one of his personal slaves. After that he was legally obligated to feed and house her, whether or not she was his concubine. And while the slave life would not have been a glamorous or enriching one, she would still have been living at his expense, even if she was only ever his housemaid. Muhammad, it would appear, did not need to have intercourse with this woman in order to provide for her.

====The Other Concubine====

Nothing is known about this woman except that she was a domestic maid (a slave) before she became a concubine.<ref>Ibn Al-Qayyim, ''Zaad Al-Maad'' vol. 1 p. 29, cited in Al-Mubarakpuri, S. R. (2002). ''The Sealed Nectar'', pp. 564-565. Riyadh: Darussalam.</ref> So Muhammad had to support her whether he had sex with her or not. Muhammad, it would appear again, did not need to have intercourse with this woman in order to provide for her.

==Leprosy==
Leprosy, also known as '''Hansen's disease''' ('''HD'''), is a chronic disease caused by the bacteria ''Mycobacterium leprae'' and ''Mycobacterium lepromatosis''.<ref name="Sasaki_2001">{{cite journal |author=Sasaki S, Takeshita F, Okuda K, Ishii N |title=Mycobacterium leprae and leprosy: a compendium |journal=Microbiol Immunol |volume=45 |issue=11 |pages=729–36 |year=2001 |url = http://www.jstage.jst.go.jp/article/mandi/45/11/729/_pdf |pmid=11791665}}</ref><ref name="new">{{cite web | url=http://www.sciencedaily.com/releases/2008/11/081124141047.htm | title=New Leprosy Bacterium: Scientists Use Genetic Fingerprint To Nail 'Killing Organism'|work=ScienceDaily | date=2008-11-28 | accessdate=2010-01-31}}</ref> Left untreated, leprosy can be progressive, causing permanent damage to the skin, nerves, limbs and eyes. Contrary to folklore, leprosy does not cause body parts to fall off, although they can become numb or diseased as a result of secondary infections; these occur as a result of the body's defenses being compromised by the primary disease.<ref name="time.com" /><ref name="Kulkarni2008">{{cite book |title = Textbook of Orthopedics and Trauma | edition = 2 | page = 779 | publisher = Jaypee Brothers Publishers | year = 2008 | isbn = 81-8448-242-6, 9788184482423 | author = Kulkarni GS}}</ref> Secondary infections, in turn, can result in tissue loss causing fingers and toes to become shortened and deformed, as cartilage is absorbed into the body.<ref name="time.com">{{cite journal |author= |title=Lifting the stigma of leprosy: a new vaccine offers hope against an ancient disease |journal=Time |volume=119 |issue=19 |page=87 |year=1982 |month=May |pmid=10255067 |doi= |url=http://www.time.com/time/magazine/article/0,9171,925377,00.html}}</ref><ref name="Kulkarni2008" /><ref>{{cite web
|url=http://www.leprosy.org/leprosy-faqs
|title=Q and A about leprosy
|quote=Do fingers and toes fall off when someone gets leprosy? No. The bacillus attacks nerve endings and destroys the body's ability to feel pain and injury. Without feeling pain, people injure themselves on fire, thorns, rocks, even hot coffee cups. Injuries become infected and result in tissue loss. Fingers and toes become shortened and deformed as the cartilage is absorbed into the body.
|accessdate=2011-01-22
|publisher=American Leprosy Missions
}}</ref>

Prophet [[Muhammad]] taught others to "run away from the leper as one runs away from a lion."<ref>"''Narrated Abu Huraira: Allah's Apostle said, '(There is) no 'Adwa (no contagious disease is conveyed without Allah's permission). nor is there any bad omen (from birds), nor is there any Hamah, nor is there any bad omen in the month of Safar, and one should run away from the leper as one runs away from a lion ''" - {{Bukhari|||5707|darussalam}}</ref> He also put an end to two of his relationships with women on account of them being afflicted with leprosy. Amra bint Yazid, whom he divorced in circa 631 before consummating the [[marriage]] when he saw she had symptoms.<ref>Ibn Ishaq, cited in Guillaume, A. (1960). ''New Light on the Life of Muhammad'', p. 55. Manchester: Manchester University Press</ref><ref>Ibn Hisham note 918 (here he has apparently confused her with Asma bint Al-Numan).</ref><ref>{{Tabari|9|p. 139}}; {{Tabari|39|pp. 187-188}}.</ref><ref>Bewley/Saad 8:100-101.</ref> And Jamra bint Al-Harith, whose own father informed Muhammad in circa 631 that she suffered from the disease, whereupon Muhammad broke off the engagement (later chroniclers claim her father lied but arrived home only to find that she really had been afflicted with leprosy).<ref>{{Tabari|9|pp. 140-141}}</ref>

==See Also==

*[[Muhammads Marriages of Political Necessity]]
*[[Ages of Muhammads Wives at Marriage]]

==External Links==

* [http://www.answeringmuslims.com/2021/07/how-many-wives-did-prophet-muhammad-have.html How Many Wives Did the Prophet Muhammad Have?] - ''David Wood, Answering Muslims''
* [https://www.youtube.com/watch?v=ER9EqK4A-LY Prophet Muhammad and Zainab and Zaid ❤️Islamic Love Triangle] - ''YouTube video by Nabi Asli''
* [https://www.youtube.com/watch?v=HB7Lk58HGXc Prophet Muhammad and Hafsa and Maria Qubtia - Islamic Love Triangle] - ''YouTube video by Nabi Asli''

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

[[Category:Muhammad]]
[[Category:Women]]
[[Category:Muhammad's wives and concubines]]
[[Category:Marriage]]
[[Category:Child Marriage]]
[[Category:Criticism of Islam]]
[[Category:Sacred history]]
[[ar:زوجات_محمد]]

Prophecies in the Hadith

2026-04-19T02:14:58Z

Asmith: fixing language and updating score

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Muhammad's prophecies are predictions attributed to him and written hundreds of years after his [[Muhammad's Death|death]]. Many prophecies are considered "signs of the Hour" (Islamic eschatology). Some prophecies are general statements that may apply to times even before Islam, other prophecies predict early Islamic history (which happened before the predictions were written) and some prophecies make predictions about the the future to come after the hadiths were written.

Prophecies in this article are from the hadiths. Quranic prophecies have a [[Quranic Prophecies|separate article]].
==Signs of the Hour==
"The Hour" (الساعة) refers to a period of time on the Day of Judgement.
{{Quote|{{Quran|30|55}}|
And '''the Day the Hour''' appears the criminals will swear they had remained but an hour. Thus they were deluded."
}}

Signs of the Hour indicate that the Hour (and the end of the world) is coming. They were divided by scholars into minor and major. The major signs are contained in this hadith:
{{Quote|{{Muslim||2901a|reference}}|
Hudhaifa b. Usaid al-Ghifari reported:

Allah's Messenger (ﷺ) came to us all of a sudden as we were (busy in a discussion). He said: What do you discuss about? They (the Companions) said. We are discussing about the Last Hour. Thereupon he said: It will not come until you see ten signs before and (in this connection) he made a mention of the smoke, Dajjal, the beast, the rising of the sun from the west, the descent of Jesus son of Mary (Allah be pleased with him), the Gog and Magog, and land-slides in three places, one in the east, one in the west and one in Arabia at the end of which fire would burn forth from the Yemen, and would drive people to the place of their assembly.
}}

The minor signs indicate that the Hour is "getting closer", while the major signs indicate that the Hour will happen immediately after them. The first major sign is coming of the Dajjal and Muhammad thought that it might happen during his life or during life of his companions:
{{Quote|{{Abu Dawud||4321|darussalam}}|"Al-nawwas b. Sim’an al-Kilabi said:
'''The Messenger of Allah (ﷺ) mentioned the Dajjal (Antichrist) saying: If he comes forth while I am among you''' I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take my place in looking after every Muslim. Those of you who live up to his time should recite over him the opening verses of Surat al – Kahf, for they are your protection from his trial. We asked: How long will he remain on the earth ? He replied : Forty days, one like a year, one like a month, one like a week, and rest of his days like yours. We asked : Messenger of Allah, will one day’s prayer suffice us in this day which will be like a year ? He replied : No, you must make an estimate of its extent. Then Jesus son of Marry will descend at the white minaret to the east of Damascus. He will then catch him up at the date of Ludd and kill him."}}
{{Quote|{{Al Tirmidhi||4|31|2234}} (hasan)|"Abu 'Ubaidah bin Al-Jarrah said:
"I heard the Messenger of Allah(s.a.w): 'There was never a Prophet after Nuh but that he warned his people about '''the Dajjal''', and indeed I shall warn you of him.' Then the Messenger of Allah(s.a.w) described him for us, and he said: "Perhaps some of '''you who see me, or hear my words shall live to see him'''." They said: "O Messenger of Allah! How will our hearts be on that day?" He said: "The same – that is, as today – or better.”"}}

Some reject the hadiths of the signs of the Hour <ref>http://bayanelislam.net/Suspicion.aspx?id=03-02-0071</ref>, because a Quranic verse indicates that the Hour will come by surprise (not after seeing clear signs) and that only Allah has knowledge about the Hour (not Muhammad):
{{Quote|{{Quran|7|187}}|
They ask you ˹O Prophet˺ regarding the Hour, “When will it be?” Say, “That knowledge is only with my Lord. He alone will reveal it when the time comes. It is too tremendous for the heavens and the earth and will only take you by surprise.” They ask you as if you had full knowledge of it. Say, “That knowledge is only with Allah, but most people do not know.”
}}

*7th century Arabs didn't have the concept of "an hour" meaning 60 minutes. An hour (ساعة) just meant a period of time [shorter than a day]. <ref>AR: https://islamqa.info/ar/answers/140286/%D9%85%D8%A7-%D9%87%D9%88-%D9%85%D9%82%D8%AF%D8%A7%D8%B1-%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9-%D8%A7%D9%84%D9%88%D8%A7%D8%B1%D8%AF%D8%A9-%D9%81%D9%8A-%D8%A7%D9%84%D8%A7%D9%8A%D8%A7%D8%AA-%D9%88%D8%A7%D9%84%D8%A7%D8%AD%D8%A7%D8%AF%D9%8A%D8%AB-%D9%88%D9%87%D9%84-%D9%87%D9%88-%D8%B3%D8%AA%D9%88%D9%86-%D8%AF%D9%82%D9%8A%D9%82%D8%A9</ref>
*Most prophecies are linked to the Hour
*The Hour is expected to happen on Friday <ref>{{Muslim|4 |1857|}}</ref>

==Retrodictions and Reiterating Biblical Prophecy==
The hadith collections were written, often by Persian authors, hundreds of years after the death of Muhammad. So when the hadiths contain a prophecy about early Islamic history, they are likely only being attributed to Muhammad after the fact, a phenomenon referred to in religious studies as "vaticinium ex eventu" or "prophecy after the fact." This category also includes things that always happened, even before Islam (earthquakes, wars, people being dishonest...) and prophecies copied from the Bible.

===Fabrication of hadiths===
{{Quote|Sahih Muslim, Introduction, Narration 15 https://sunnah.com/muslim:7|
يَكُونُ فِي آخِرِ الزَّمَانِ دَجَّالُونَ كَذَّابُونَ يَأْتُونَكُمْ مِنَ الأَحَادِيثِ بِمَا لَمْ تَسْمَعُوا أَنْتُمْ وَلاَ آبَاؤُكُمْ فَإِيَّاكُمْ وَإِيَّاهُمْ لاَ يُضِلُّونَكُمْ وَلاَ يَفْتِنُونَكُمْ

The Messenger of Allah, peace and blessings of Allah upon him, said:
‘There will be in the end of time charlatan liars coming to you with narrations (hadiths) that you nor your fathers heard, so beware of them lest they misguide you and cause you tribulations’.
}}
This hadith must in fact be fabricated; there's no evidence that the words and deeds of the prophet were collected in hadith collections at all during his lifetime, since if his opinion was needed on a subject he could just be asked, and there's no evidence of any of these narrations before the dawn of the 8th century. That the author felt the need to fabricate a hadith to stop other people from fabricating hadiths is telling.

===The caliphate will last 30 years===
{{Quote|{{Al Tirmidhi||4|31|2226}}|
Sa'eed bin Jumhan narrated:
"Safinah narrated to me, he said: 'The Messenger of Allah(s.a.w) said: "'''Al-Khilafah will be in my Ummah for thirty years''', then there will be monarchy after that."' Then Safinah said to me: 'Count the Khilafah of Abu Bakr,' then he said: 'Count the Khilafah of 'Umar and the Khilafah of 'Uthman.' Then he said to me: 'Count the Khilafah of 'Ali."' He said: "So we found that they add up to thirty years." Sa'eed said: "I said to him: 'Banu Umaiyyah claim that the Khilafah is among them.' He said: 'Banu Az-Zarqa' lie, rather they are a monarchy, among the worst of monarchies."'
}}

*Tirmidhi, author of this hadith collection, was born in 824, more than 100 years after the end of the caliphate
*The hadith in it's text is in the context of discussion about previous caliphates
*The political system after the first caliphate, was still called a caliphate. There was some form of caliphate until the 20th century

===Rulership of the foolish after Muhammad===
{{Quote|Mishkat al-Masabih 3700|
Ka'b b. ‘Ujra told that God's Messenger said to him, “I commend you to God to protect you from '''the rulership of the foolish''' (إمارةِ السُّفهاءِ).” He asked what that was, and God’s Messenger replied, “'''After my time''' governors will arise whose falsehood will be believed and who will be assisted in their oppression by those who enter their presence. They have nothing to do with me and I have nothing to do with them, and they will never come down to me at the Pond. But they who do not enter their presence, believe their falsehood and help them in their oppression, those belong to me and I belong to them, and those ones will come down to me at the Pond.”}}

===Vile men control affairs of the people===
{{Quote|{{Ibn Majah|36|5|36|4036}} (hasan)|
..and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
}}
===Return of the caliphate===
The hadith was sent to a new caliph Umar II:
{{Quote|Musnad Ahmad 4/273, 18430 (hasan)|
حدثنا عبد الله حدثني أبي ثنا سليمان بن داود الطيالسي حدثني داود بن إبراهيم الواسطي حدثني حبيب بن سالم عن النعمان بن بشير قال : كنا قعودا في المسجد مع رسول الله صلى الله عليه و سلم وكان بشير رجلا يكف حديثه فجاء أبو ثعلبة الخشني فقال يا بشير بن سعد أتحفظ حديث رسول الله صلى الله عليه و سلم في الأمراء فقال حذيفة أنا أحفظ خطبته فجلس أبو ثعلبة فقال حذيفة قال رسول الله صلى الله عليه و سلم تكون النبوة فيكم ما شاء الله ان تكون ثم يرفعها إذا شاء ان يرفعها ثم تكون خلافة على منهاج النبوة فتكون ما شاء الله ان تكون ثم يرفعها إذا شاء الله أن يرفعها ثم تكون ملكا عاضا فيكون ما شاء الله ان يكون ثم يرفعها إذا شاء أن يرفعها ثم تكون ملكا جبرية فتكون ما شاء الله ان تكون ثم يرفعها إذا شاء ان يرفعها ثم تكون خلافة على منهاج النبوة ثم سكت قال حبيب فلما قام عمر بن عبد العزيز وكان يزيد بن النعمان بن بشير في صحابته فكتبت إليه بهذا الحديث أذكره إياه فقلت له انى أرجو ان يكون أمير المؤمنين يعنى عمر بعد الملك العاض والجبرية فادخل كتابي على عمر بن عبد العزيز فسر به وأعجبه
تعليق شعيب الأرنؤوط : إسناده حسن

It was narrated by Ahmed in his Musnad, from Al-Nu’man b.Bashir, who said: “We were sitting in the mosque of the Messenger of Allah(saw), and Bashir was a man who did not speak much, so Abu Tha’labah Al-Khashnee came and said: ‘Oh, Bashir bin Sa’ad, have you memorized the words of the Messenger of Allah (saw) regarding the rulers?’ Huthayfah replied, ‘I have memorized his words’. So Abu Tha’labah sat down and Huthayfah said, ‘The Messenger of Allah (saw) said ‘'''Prophet-hood will be among you''' as long as Allah wishes, then He will lift it up when He wishes to lift it up. '''Then there will be a Khilafah on the way of the Prophet''', and it will be as long as Allah wishes it to be, then Allah will lift it up when He wishes to lift it up. '''Then there will be an inheritance rule''', and it will last as long as Allah wishes it to, then Allah will lift it up when He wishes to lift it up. '''Then there will be a coercive rule''', and it will last as long as Allah wishes it to be, then Allah will lift it up when He wishes to lift it up. '''Then there will be a Khilafah on the way of Prophet-hood'''.’ Then he (saw) was silent.” Habib said: “When '''Umar ibn AbdulAziz became caliph I wrote to him, mentioning this tradition to him''' and saying, “I hope '''you will be the commander of the faithful after the biting and the oppressive kingdoms'''. ”It pleased and charmed him, i.e. Umar ibn AbdulAziz.”
}}
Umar II died in 720 and he was expected to bring back the good old caliphate. Musnad Ahmad was written in the 9th century.

==="Prophet, siddiq and two martyrs"===
In this hadith the future caliphs are usually mentioned in the order in which they will be caliphs (strongly suggesting these were written later by someone who already knew the order):
{{Quote|{{Bukhari|||3686|darussalam}}|
Narrated Anas bin Malik:

The Prophet (ﷺ) ascended the mountain of Uhud and he was accompanied by '''Abu Bakr, `Umar and `Uthman'''. The mountain shook beneath them. The Prophet (ﷺ) hit it with his foot and said, "O Uhud ! Be firm, for on you there is none but a '''Prophet, a Siddiq and a martyr (i.e. and two martyrs)'''.
}}

The hadith was interpreted as a vague prediction that Abu Bakr will die naturally and Umar and Uthman will be killed. The 3 caliphs were in the 7th century. Sahih Bukhari was written in the 9th century.

===Khawarij===
According to Islamic scholars, this hadith is about the coming of the Khawarij:
{{Quote|{{Al Nasai||5|37|4107}}|
It was narrated that 'Ali said:
"I heard the Messenger of Allah [SAW] say: 'At the end of time there will appear young people with foolish minds. Their faith will not pass through their throats, and they will go out of Islam as an arrow goes through the target. If you meet them, then kill them, for killing them will bring reward to the one who killed them on the Day of Resurrection.'"
}}

Khawarij ("The Leavers") left the army of the caliph Ali in the middle of the 7th century. The prediction was written in the middle of the 9th century, two hundred years later.

The prophecy says "at the end of time". The Khawarij appeared more than a thousand years ago. This suggests this apocalyptic prophecy was created during this time period.

===Places of killed people at the battle of Badr===
{{Quote|{{Muslim||1779|reference}}|
..Then the Messenger of Allah (ﷺ) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (ﷺ) had indicated by placing his hand on the earth.
}}

According to the [[Sira]], the Battle of Badr was in the 7th century. This hadith collection was authored in the 9th century.

===Earthquakes will increase===
It's a part of a longer hadith as one of the signs of the end of the world:
{{Quote|{{Bukhari|||7121|darussalam}}|
.. and earthquakes will increase in number..
}}

There were always earthquakes, increasing and decreasing. There is a report that earthquakes happened also during the life of Muhammad:
{{Quote|[https://sunnah.com/bulugh/2/441 Bulugh al-Maram 2:509]|
He [the Prophet (ﷺ)] prayed during an earthquake six bowings and four prostrations, and said, "This is the way the Prayer of the Signs (of Allah) is offered.
}}

Earthquakes were also predicted in the Bible:
{{Quote|Luke 21:9-11|
When you hear of wars and uprisings, do not be frightened. These things must happen first, but the end will not come right away.”

Then he said to them: “Nation will rise against nation, and kingdom against kingdom. '''There will be great earthquakes''', famines and pestilences in various places, and fearful events and great signs from heaven.
}}

===Rain is hot===
This hadith is classified as mawdu (fabricated). <ref>https://islamqa.info/ar/answers/265083/%D8%AD%D9%88%D9%84-%D8%B5%D8%AD%D8%A9-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D8%A8%D9%86-%D9%85%D8%B3%D8%B9%D9%88%D8%AF-%D9%81%D9%8A-%D8%A7%D8%B4%D8%B1%D8%A7%D8%B7-%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9</ref> It's part of a long hadith about coming of the Hour:
{{Quote|al-Tabarani, Mu'jam al-Kabir 10/228 (mawdu')|
وَأَنْ يَكُونَ الْمَطَرُ قَيْظًا

and that rain will be hot

}}

It was also mentioned in Lane's lexicon:
{{Quote|Lane's lexicon on قَيْظٌ <ref>http://lexicon.quranic-research.net/data/21_q/239_qyZ.html</ref>|
لَا تَقُومُ السَّاعَةُ حَتَّى يَكُونَ الوَلَدُ غَيْظًا والمَطَرُ قَيْظًا, a saying of Moḥammad, meaning [The resurrection, or the time thereof, will not come to pass until the birth of a child be an occasion of wrath, or rage, and] rain be accompanied by air like the قيظ [or '''most vehement heat of summer''']. (TA.)
}}

The word قيظ (''qayz'') was also mentioned in a different hadith meaning "hot weather":{{Quote|Musnad Ahmad Vol. 1, Book 1, Hadith 6 (Hasan)|
Rifa'ah bin Rafi' said:
I heard Abu Bakr as-Siddeeq say on the minbar of the Messenger of Allah (ﷺ) : I heard the Messenger of Allah (ﷺ) say, and Abu Bakr wept when he remembered the Messenger of Allah (ﷺ) , then he recovered and said. I heard the Messenger of Allah (ﷺ) say, in this '''hot weather''' (القيظ) last year: `Ask Allah for forgiveness, well-being and certainty of faith in the Hereafter and in this world.”
}}

Some insist that the word قيظ means "acidic".

===Strong wind===
Muhammad predicted a strong wind on the same day it happened, so there was probably already a wind getting stronger:
{{Quote|{{Bukhari|||1481|darussalam}}|
..When we reached Tabuk, the Prophet (ﷺ) said, "There will be a strong wind tonight and so no one should stand and whoever has a camel, should fasten it." So we fastened our camels. A strong wind blew at night and a man stood up and he was blown away to a mountain called Taiy..
}}
The prophecy was written down in the 9th century.

===Child is filled with rage===
This is a part of a fabricated (mawdu') hadith.
{{Quote|al-Tabarani, Mu'jam al-Kabir 10/228 (mawdu')|
وإن من أعلام الساعة وأشراطها: أن يكون الولد غيظاً، وأن يكون المطر قيظاً

And from the signs of the Hour is that '''a boy will be enraged''' and that water will be hot
}}
Angry children have been around since time immemorial.

===Muhammad's death===
Muhammad predicted that he will die. The prediction doesn't contain any specific information about his death:
{{Quote|{{Bukhari|||3176|darussalam}}|
I went to the Prophet (ﷺ) during the Ghazwa of Tabuk while he was sitting in a leather tent. He said, "'''Count six signs that indicate the approach of the Hour: my death''', the conquest of Jerusalem, a plague that will afflict you (and kill you in great numbers) as the plague that afflicts sheep, the increase of wealth to such an extent that even if one is given one hundred Dinars, he will not be satisfied; then an affliction which no Arab house will escape, and then a truce between you and Bani Al-Asfar (i.e. the Byzantines) who will betray you and attack you under eighty flags. Under each flag will be twelve thousand soldiers.
}}

The context is that it will be a sign that the Hour is coming. But Muhammad died more than a thousand years ago and the Hour didn't come.

===Muhammad's wife with the longest arm will die first===
{{Quote|{{Bukhari|||1420|darussalam}}|
Narrated 'Aisha:

Some of the wives of the Prophet asked him, "Who amongst us will be the first to follow you (i.e. die after you)?" He said, "Whoever has the longest hand." So they started measuring their hands with a stick and Sauda's hand turned out to be the longest. (When Zainab bint Jahsh died first of all in the caliphate of 'Umar), we came to know that the long hand was a symbol of practicing charity, so she was the first to follow the Prophet and she used to love to practice charity. (Sauda died later in the caliphate of Muawiya).
}}

It's questionable whether the prophecy was metaphorical and fulfilled or whether it was literal and hence re-interpreted. Sahih Bukhari was written in the 9th century.

===Muhammad's daughter Fatima will die first from his family===
During Muhammad's illness, Fatima was walking like Muhammad, so she also had signs of illness:
{{Quote|{{Muslim||2450c|reference}}|
`A'isha reported that all the wives of Allah's Apostle (ﷺ) had gathered (in her apartment) '''during the days of his (Prophet's) last illness ''' and no woman was left behind that '''Fatima, who walked after the style of Allah's Messenger''' (ﷺ), came there. He welcomed her by saying:

You are welcome, my daughter, and made her sit on his right side or on his left side, and then talked something secretly to her and Fatima wept. Then he talked something secretly to her and she laughed. I said to her: What makes you weep? She said: I am not going to divulge the secret of Allah's Messenger (ﷺ). I (`A'isha) said: I have not seen (anything happening) like today, the happiness being more close to grief (as I see today) when she wept. I said to her: Has Allah's Messenger (ﷺ) singled you out for saying something leaving us aside? She then wept and I asked her what he said, and she said: I am not going to divulge the secrets of Allah's Messenger (ﷺ). And when he died I again asked her and she said that he (the Holy Prophet) told her: Gabriel used to recite the Qur'an to me once a year and for this year it was twice and so I perceived that my death had drawn near, and that '''I (Fatima) would be the first amongst the members of his family who would meet him (in the Hereafter)'''. He shall be my good forerunner and it made me weep. He again talked to me secretly (saying): Aren't you pleased that you should be the sovereign amongst the believing women or the head of women of this Ummah? And this made me laugh.
}}

===A plague kills many Muslims===
{{Quote|{{Bukhari|||3176|darussalam}}|
I went to the Prophet (ﷺ) during the Ghazwa of Tabuk while he was sitting in a leather tent. He said, "Count six signs that indicate the approach of the Hour: my death, the conquest of Jerusalem, '''a plague that will afflict you (and kill you in great numbers) as the plague that afflicts sheep''', the increase of wealth to such an extent that even if one is given one hundred Dinars, he will not be satisfied; then an affliction which no Arab house will escape, and then a truce between you and Bani Al-Asfar (i.e. the Byzantines) who will betray you and attack you under eighty flags. Under each flag will be twelve thousand soldiers.
}}
It was interpreted as a prophecy about the [https://en.wikipedia.org/wiki/Plague_of_Amwas Plague of Amwas] (638-639), which is considered a re-emergence of [https://en.wikipedia.org/wiki/Plague_of_Justinian the Plague of Justinian] (541-549), so there was a precedent.

The prediction was written in the 9th century.

===Sexual immorality (abominations)===
{{Quote| {{Ibn Majah||5|36|4019}}|
It was narrated that ‘Abdullah bin ‘Umar said:
“The Messenger of Allah ﷺ turned to us and said: ‘O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: '''Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them'''. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands. Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.’”
}}

Sexual immorality (or "abomination") was nothing new in the 7th century. The Old Testament mentions such a story:
{{Quote|The Bible, Genesis 19:3-8|
He prepared a meal for them, baking bread without yeast, and they ate. Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, “Where are the men who came to you tonight? Bring them out to us so that we can have sex with them.” Lot went outside to meet them and shut the door behind him and said, “No, my friends. Don’t do this wicked thing. Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them.
}}

In the New Testament Jesus spoke to a woman who had many sexual partners:
{{Quote|The Bible, John 4:16-18|
“Go and get your husband,” Jesus told her.

“I don’t have a husband,” the woman replied.

Jesus said, “You’re right! You don’t have a husband— for you have had five husbands, and you aren’t even married to the man you’re living with now. You certainly spoke the truth!”
}}

There were also abominations happening in Muhammad's time:
{{Quote|{{Bukhari|||5134|darussalam}}|
Narrated `Aisha:

that the Prophet (ﷺ) married her when '''she was six years old and he consummated his marriage when she was nine years old'''. Hisham said: I have been informed that `Aisha remained with the Prophet (ﷺ) for nine years (i.e. till his death).
}}

Plagues and diseases also happened throughout whole history. Plagues (pestilences) were also predicted in the Bible, hundreds of years before Muhammad:{{Quote|Luke 21:9-11|
When you hear of wars and uprisings, do not be frightened. These things must happen first, but the end will not come right away.”

Then he said to them: “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, famines and '''pestilences''' in various places, and fearful events and great signs from heaven.
}}
===Homosexuality===
This is a fabricated (mawdu') hadith:
{{Quote|Tabarani, al-Mu'jim al-kabeer 10/228 (mawdu')|
يا ابن مسعود إن من أعلام الساعة وأشراطها أن يكتفي الرجال بالرجال والنساء بالنساء

..O Ibn Mas'ud, indeed from the signs of the Hour is that men are content with men and women with women..
}}

It typifies the predictions of increased sin and licentiousness before the apocalypse which is a genre trope and not anything specific that did or could happen.
===Women naked, but dressed (wearing revealing clothes)===
{{Quote|{{Muslim||2128|reference}}|
Abu Huraira reported Allah's Messenger (ﷺ) having said this:

Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and '''the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side'''. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.
}}

Some apologists present it as something new that happens in the 21st century and Muhammad couldn't have guessed it, but such dresses existed in antiquity as now.
{{Quote|islamqa.info: Commentary on the hadeeth; “two types of the people of Hell whom I have not seen…” <ref>https://islamqa.info/en/answers/47017/commentary-on-the-hadeeth-two-types-of-the-people-of-hell-whom-i-have-not-seen</ref>|
This hadeeth is one of the miracles of Prophethood, for these two types of people have appeared, and '''they exist now, as al-Nawawi (may Allaah have mercy on him) said.'''
}}
Al-Nawawi lived in the 13th century.

Islamic sources say that there were naked women circumambulating around the Kaba in Muhammad's time:
{{Quote|{{Al Nasai||3|24|2959}}|
It was narrated from Saeed bin Jubair that Ibn Abbas said:
"Women used to circumambulate the Kabah naked, saying: 'Today some, or all of it will appear And whatever appers I don't make is permissible.' Then the following was revealed: 'O Children of Adam! Take your adornment to every Masjid.'"
}}

There is also a hadith with the same terminology of dressed (كاسيات) and undressed (عاريات) but in a different context:
{{Quote|{{Bukhari|||1126|darussalam}}|
Narrated Um Salama:

One night the Prophet (ﷺ) got up and said, "Subhan Allah! How many afflictions Allah has revealed tonight and how many treasures have been sent down (disclosed). Go and wake the sleeping lady occupants of these dwellings up (for prayers), perhaps a well '''dressed''' (كاسية) in this world may be '''naked''' (عارية) in the Hereafter."
}}

===Widespread adultery===
{{Quote|{{Muslim||2671a|reference}}|
Anas b. Malik reported Allah's Messenger (ﷺ) as saying:

It is from the conditions of the Last Hour that knowledge would be taken away and ignorance would prevail (upon the world), the liquor would be drunk, and '''adultery would become rampant'''.
}}

This is again a prediction of sin and licentiousness before the end of the world, the same genre trope.
{{Quote|{{Muslim||1405d|reference}}|
Jabir b. 'Abdullah reported:

We contracted temporary marriage giving a handful of (tales or flour as a dower during the lifetime of Allah's Messenger (ﷺ) and during the time of Abu Bakr until 'Umar forbade it in the case of 'Amr b. Huraith.
}}

There is also a fabricated (mawdu') prophecy about illegitimate children:
{{Quote|Tabarani, al-Mu'jim al-kabeer 10/228 (mawdu')|
يَا ابْنَ مَسْعُودٍ ، إِنَّ مِنْ أَعْلَامِ السَّاعَةِ وَأَشْرَاطِهَا أَنْ يَكْثُرَ أَوْلَادُ الزِّنَا

O Ibn Mas'ud, indeed from the signs of the Hour is that there are many children from adultery
}}

===Abundant wealth===
{{Quote|{{Ibn Majah||5|36|4047}} (sahih)|
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:
“The Hour will not begin until '''wealth becomes abundant''' and tribulations appear, and Harj increases.” They said: “What is Harj, O Messenger of Allah?” He said: '''“Killing, killing, killing,”''' three times.
}}

This hadith may go back to an earlier point in time or even to Muhammad himself; the Qur'an is full of expectations that "the Hour" id est the day of judgement, is imminent, and the background of the Qur'an in the ancient near east was the apacolyptic war between the Byzantine and Sassanid empire which was ravaging the near east at the time.

===Men obey their wives===
The hadith is daif:
{{Quote|{{Al Tirmidhi||4|31|2210}}|
Ali bin Abi Talib narrated that the Messenger of Allah(s.a.w) said:
"When my Ummah does fifteen things, the afflictions will occur in it." It was said: "What are they O Messenger of Allah?" He said: "When Al-Maghnam (the spoils of war) are distributed (preferentially), trust is usurped, Zakah is a fine, '''a man obeys his wife''' and disobeys his mother, he is kind to his friend and abandons his father, voices are raised in the Masajid, the leader of the people is the most despicable among them, the most honored man is the one whose evil the people are afraid of, intoxicants are drunk, silk is worn (by males), there is a fascination for singing slave-girls and music, and the end of this Ummah curses its beginning. When that occurs, anticipate a red wind, collapsing of the earth, and transformation."
}}

It was mentioned among negative things, that indicates that a woman being dominant in marriage is an evil thing. But it appears that the patriarchy was not universal even in Muhammad's time:
{{Quote|{{Bukhari|||2468|darussalam}}|Narrated 'Abdullah bin 'Abbas: ...We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that '''the Ansari women had the upper hand over their men''', so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back....}}

===Fire in Hijaz illuminates necks of camels in Busra===
{{Quote|{{Bukhari|||7118|darussalam}}|
Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "The Hour will not be established till a fire will come out of the land of Hijaz, and it will throw light on the necks of the camels at Busra."
}}
There was a lava eruption in Hijaz in the year 1256 ([https://en.wikipedia.org/wiki/Harrat_Rahat Harrat Rahat]) which is considered by Muslims as fulfillment. That's the last eruption, but the eruption before that was in 640 - 641 A.D. during the reign of Umar.<ref>
Volcanic history of the northernmost part of the Harrat Rahat volcanic field, Saudi Arabia
https://pubs.geoscienceworld.org/gsa/geosphere/article/14/3/1253/529993/Volcanic-history-of-the-northernmost-part-of-the</ref> The unspecified date of occurrence makes this prediction one that might be referenced perennially.

===Making halal what was haram===
{{Quote|{{Bukhari|||5590|darussalam}}|
Narrated Abu 'Amir or Abu Malik Al-Ash'ari:

He heard that the Prophet (ﷺ) saying, "From among my followers there will be some '''people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful.''' And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."
}}

According to the Qur'an, Jews and Christians took their rabbis and monks as lords, because the rabbis and monks ''made lawful'' for them what Allah forbade. <ref>Quran 9:31, tafsir Ibn Kathir</ref>

===Slave woman gives birth to her master/mistress===
{{Quote|{{Bukhari|||50|darussalam}}|One day while the Prophet (ﷺ) was sitting in the company of some people, (The angel) Gabriel came and asked, "What is faith?" Allah's Messenger (ﷺ) replied, 'Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection." Then he further asked, "What is Islam?" Allah's Messenger (ﷺ) replied, "To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan." Then he further asked, "What is Ihsan (perfection)?" Allah's Messenger (ﷺ) replied, "To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you." Then he further asked, "When will the Hour be established?" Allah's Messenger (ﷺ) replied, "The answerer has no better knowledge than the questioner. But I will inform you about its portents.

1. When a slave (lady) gives birth to her master.

2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah.

The Prophet (ﷺ) then recited: "Verily, with Allah (Alone) is the knowledge of the Hour--." (31. 34) Then that man (Gabriel) left and the Prophet (ﷺ) asked his companions to call him back, but they could not see him. Then the Prophet (ﷺ) said, "That was Gabriel who came to teach the people their religion." Abu 'Abdullah said: He (the Prophet) considered all that as a part of faith.}}
{{Quote|{{Ibn Majah||1|1|63}} (sahih)|
"We were sitting with the Prophet (ﷺ) when a man came to him whose clothes were intensely white and whose hair was intensely black; no signs of travel could be seen upon him, and none of us recognized him. He sat down facing the Prophet (ﷺ), with his knees touching his, and he put his hands on his thighs, and said: 'O Muhammad, what is Islam?' He said: 'To testify that none has the right to be worshipped but Allah, and that I am the Messenger of Allah, to establish regular prayer, to pay Zakat, to fast in Ramadan, and to perform Hajj to the House (the Ka'bah).' He said: 'You have spoken the truth.' We were amazed by him: He asked a question, then told him that he had spoken the truth. Then he said: 'O Muhammad, what is Iman faith? He said: 'To believe in Allah, His angels, His Messengers, His books, the Last day, and the Divine Decree (Qadar), both the good of it and the bad of it.' He said' You have spoken the truth.' We were amazed by him. He asked a question, then told him that he had spoken the truth. Then he said: 'O Muhammad, what is Ihsan (right action, goodness, sincerity)? He said: 'To worship Allah as if you see Him, for even though you do not see Him, He sees you.' He asked: "When will the Hour be?' He said: 'The one who is being asked about it does not know more than the one who is asking.' He asked: 'Then what are its signs?' he said: 'When the slave woman gives birth to her mistress' (Waki' said: This means when non-Arabs will give birth to Arabs") 'and when you see barefoot, naked, destitute shepherds competing in constructing tall buildings.' The Prophet (ﷺ) met me three days later and asked me: 'Do you know who that man was? I said" 'Allah and his Messenger know best.' He said: 'That was Jibril, who came to you to teach you your religion.'"}}

According to Nawawi, the opinion of the majority of scholars is that Muslims will enslave non-Muslim women and have kids with them and the kids will be masters of their mothers because the kids are Muslims. <ref>https://quranacademy.io/blog/an-nawawis-hadith-2-hadith-of-jibreel-3/</ref> Ibn Hajar (who lived later) didn't like this interpretation, because the enslavement was already happening during the time of Muhammad, so it wasn't really a prophecy of the future.

Ibn Hajar and others, as a result, like to interpret it as kids treating their mothers like slaves. This is not compatible with Waki's comment, and it would appear that children disrespecting their parents has been and will remain a universal phenomenon.

===Woman helps her husband in business===
{{Quote|Al-Adab Al-Mufrad 1049 (sahih)|
'Abdullah said, 'From the Prophet, may Allah bless him and grant him peace, who said, "Before the Final Hour people will single out one individual for the greeting, commerce will increase until '''a woman helps her husband in business''', people will sever their links with their relatives, knowledge will spread, false testimony will appear and true testimony will be concealed."
}}

===Some people control trade===
{{Quote|{{Al Nasai||5|44|4461}} (sahih)|
"The Messenger of Allah said: 'One of the portents of the Hour will be that wealth becomes widespread and abundant, and trade will become widespread, but knowledge will disappear. '''A man will try to sell something and will say: "No, not until I consult the merchant of banu so and so''' and People will look throughout a vast area for a scribe and will not find one."
}}
 

===Injustice===
{{Quote|Al-Adab Al-Mufrad 485 (sahih)|
Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "Injustice will appear as darkness on the Day of Rising."
}}Once again, sin and wrongdoing will multiply before the final hour, another trope.

===False testimony===
{{Quote|Al-Adab Al-Mufrad 1049 (sahih)|
وَظُهُورُ الشَّهَادَةِ بِالزُّورِ، وَكِتْمَانُ شَهَادَةِ الْحَقِّ

..false testimony will appear and true testimony will be concealed.
}}

Yet another predictions of licentiousness and sin before the end of times, the same trope again.

===Unfulfilled vows===
{{Quote|{{Bukhari|||3650|darussalam}}|
..then the Prophet (ﷺ) added, 'There will come after you, people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and '''they will vow and never fulfill their vows''', and fatness will appear among them."
}}

===Cheating in weights (scales)===
{{Quote| {{Ibn Majah||5|36|4019}}|
It was narrated that ‘Abdullah bin ‘Umar said:
“The Messenger of Allah ﷺ turned to us and said: ‘O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. '''They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers'''. They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands. Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.’”
}}

This is also mentioned in the Old Testament:
{{Quote|The Bible (NASB), Amos 8:2-6|
Then the Lord said to me, “The end has come for My people Israel. I will spare them no longer. The songs of the palace will turn to wailing in that day,” declares the Lord God. “Many will be the corpses; in every place they will cast them forth in silence.” '''Hear this, you who trample the needy''', to do away with the humble of the land, saying: “When will the new moon be over, So that we may sell grain, And the sabbath, that we may open the wheat market, '''To make the bushel smaller and the shekel bigger, And to cheat with dishonest scales'''
}}

This fits into a general eschatological scheme of disasters before the end times found in many end-of-times predictions.

===Making money unlawfully===
{{Quote|{{Bukhari|||2083|darussalam}}|
Narrated Abu Hurairah (ra):
The Prophet (ﷺ) said "Certainly a time will come when people will not bother to know from where they earned the money, by lawful means or unlawful means."
}}
If raiding caravans can be called an "unlawful method" of acquiring money, then according to the sirah Muhammad himself engaged in dubious practices to acquire money:
{{Quote|Sirat Rasul Allah 428, Tabari VII:29|
Then the apostle heard that Abu Sufyan b. Harb was coming from Syria with a large caravan of Quraysh, containing their money and merchandise, accompanied by some thirty or forty men." Mohammad said, "This is the Quraysh caravan containing their property, Go out to attack it, perhaps God will give it as prey,
}}Most Muslims would argue that Muhammad was engaged in war against the Medinians, but his and his followers lust not for religious victory but for booty is noted again and again in the sirah.

===Usury (riba)===
{{Quote|Musnad Aḥmad 10191|
عَنْ أَبِي هُرَيْرَةَ أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَأْتِي عَلَى النَّاسِ زَمَانٌ يَأْكُلُونَ فِيهِ الرِّبَا قِيلَ النَّاسُ كُلُّهُمْ قَالَ مَنْ لَمْ يَأْكُلْهُ مِنْهُمْ نَالَهُ مِنْ غُبَارِهِ

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “A time will come upon people in which they will consume usury.” It was said, “All of the people?” The Prophet said, “Whoever does not consume it will be affected by its dust.”
}}

Usury (riba) was already widespread in the period before Islam, which Muslims call "jahilya":
{{Quote|[https://ebrary.net/10536/business_finance/types_riba Types of Riba]|
Riba al-Jahiliyah means “the riba used during the age of ignorance and paganism.” It is also called riba al-nassee'aa (the riba that is constrained by a time limit and is time dependent). This type of '''riba was widely practiced by the pagan Arabs at the advent of Islam'''.
}}

In any interest-based economy, all goods will inevitably be "tainted" directly or indirectly with interest-based practices; this fits into a general trope of predicting sin and degeneracy before the endtimes.

===Sudden deaths===
{{Quote|Al-Mu'jam al-Awsat al-Tabarani (9/147) No. 9376 (sahih)|
حدثنا الهيثم بن خالد المصيصي نا عبدالكبير بن المعافى بن عمران نا شريك عن العباس بن ذريح عن الشعبي عن أنس بن مالك رفعه إلى النبي صلى الله عليه و سلم قال من اقتراب الساعة أن يرى الهلال قبلا فيقال لليلتين وأن تتخذ المساجد طرقا وأن يظهر الموت الفجاء لم يرو هذا الحديث عن العباس بن زريح إلا شريك تفرد به عبد الكبير بن المعافى

Anas bin Malik (RA) narrated that the Prophet (SAW) said: “Among the signs that the Last Hour is near, is that the crescent would appear larger than its actual size and people would say: ‘It appears as if it is only two days old.’ and the masajid will be taken as streets, and '''sudden death will spread'''.”
}}

In other hadiths Muhammad and Ubayd speak about sudden death as something already known:{{Quote| {{Abu Dawud||3110|darussalam}}(sahih)|
Narrated Ubayd ibn Khalid as-Sulami,:

A man from the Companions of the Prophet (ﷺ), said: The narrator Sa'd ibn Ubaydah narrated sometimes from the Prophet (ﷺ) and sometimes as a statement of Ubayd (ibn Khalid): The Prophet (ﷺ) said: Sudden death is a wrathful catching.
}}

===Islam will be unpleasant for Muslims (like burning ember/coal in hand)===
{{Quote|{{Al Tirmidhi||4|31|2260}} (hasan)|
Anas bin Malik narrated that the Messenger of Allah(s.a.w) said:
"There shall come upon the people a time in which the one who is patient upon his religion will be like the one holding onto a burning ember."
}}

===Following Jews and Christians===
{{Quote|{{Bukhari|||7320|darussalam}}|
Narrated Abu Sa`id Al-Khudri:

The Prophet (ﷺ) said, "You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, you would follow them." We said, "O Allah's Messenger (ﷺ)! (Do you mean) the Jews and the Christians?" He said, "Whom else?"
}}
===Killing [pointless killing]===
{{Quote|{{Bukhari|||7062|darussalam}}|
Narrated `Abdullah and Abu Musa:

The Prophet (ﷺ) said, "Near the establishment of the Hour there will be days during which Religious ignorance will spread, knowledge will be taken away (vanish) and '''there will be much Al-Harj, and Al- Harj means killing'''."
}}

It is not very clear what this refers to, except for a general prediction of violence before the end of times; originally it may have been a reference to the apocalyptic war between the Romans and the Sassanids, but there's not alot of detail to infer that in this hadith as "killing" may describe many events in history.
===Two parties with the same message will fight===
{{Quote|{{Muslim||157h|reference}}|
Abu Huraira reported Allah's Messenger (ﷺ) many ahadith and one of them was this:

The last Hour will not come until the two parties (of Muslims) confront each other and there is a large-scale massacre amongst them and the claim of both of them is the same.
}}

This prediction was interpreted by Islamic scholars as referring to the Battle of Siffin (year 657). Sahih Muslim was written in the 9th century.

===Issue between Ali and Aisha===
{{Quote|Fath al Bari 13/59 (sahih) and others|
إنَّهُ سيكونُ بينَكَ وبين عائشةَ أمرٌ قال فأنا أشقاهُم يا رسولَ اللهِ قال لا ولكنْ إذا كان ذلك فاردُدْها إلى مأمنِها

There will be an issue between you and ‘Aisha.” He said, “Me, O Messenger of Allah?!” He said, “Yes.” He said, “Me?!” He said, “Yes.” He said, “Then [in that case] I would be the worst of them (all people).” He said, “No, but when this occurs, return her to her safe quarters.”}}

The [https://en.wikipedia.org/wiki/Battle_of_the_Camel Battle of the Camel] happened in 656. The hadith (in Musnad Ahmad) was written in the 9th century.

===Ammar will be killed===
{{Quote|{{Al Tirmidhi||6|46|3800}} (sahih)|
Narrated Abu Hurairah:
that the Messenger of Allah (ﷺ) said: "Rejoice, 'Ammar, the transgressing party shall kill you."
}}

He was killed in the 7th century. The collection of Tirmidhi was written in the 9th century.

==="I have been given Persia"===
{{Quote|Al-Nasa'i, Sunan al Kubra 8858|
أنبأ محمد بن عبد الأعلى قال حدثنا معتمر قال سمعت عوفا قال سمعت ميمونا يحدث عن البراء بن عازب قال : لما أمرنا رسول الله صلى الله عليه و سلم أن يحفر الخندق عرض لنا فيه حجر لا يأخذ فيه المعول فاشتكينا ذلك إلى رسول الله صلى الله عليه و سلم فجاء رسول الله صلى الله عليه و سلم فألقى ثوبه وأخذ المعول وقال بسم الله فضرب ضربة فكسر ثلث الصخرة قال الله أكبر أعطيت مفاتيح الشام والله إني لأبصر قصورها الحمر الآن من مكاني هذا قال ثم ضرب أخرى وقال بسم الله وكسر ثلثا آخر وقال الله أكبر أعطيت مفاتيح فارس والله إني لأبصر قصر المدائن الأبيض الآن ثم ضرب ثالثة وقال بسم الله فقطع الحجر قال الله أكبر أعطيت مفاتيح اليمن والله إني لأبصر باب صنعاء

Al-Bara said: On the Day of Al-Khandaq (the trench) there stood out a rock too immune for our spades to break up. We therefore went to see God’s Messenger for advice. He took the spade, and said: “In the Name of God” Then he struck it saying: “God is Most Great, I have been given the keys of Ash-Sham (Greater Syria). By God, I can see its red palaces at the moment;” on the second strike he said: “God is Most Great, '''I have been given Persia'''. By God, I can now see the white palace of Madain;” and for the third time he struck the rock saying: “In the Name of God,” shattering the rest of the rock, and he said: “God is Most Great, I have been given the keys of Yemen. By God, I can see the gates of San’a while I am in my place.”
}}

The bloody conquest happened around the year 650. Earliest hadith collection Muwatta Imam Malik (which doesn't contain this hadith) was written around the year 750 and the hadith collection sunan al-Kubra which contains the hadith was written around the year 850. This hadith was written hundreds of years after the event it describes.

Furthermore, Persia was already conquered a thousand years before by Alexander the Great. And at the time of Muhammad Persia was exhausted by wars with Romans which lasted from 54 BC to 628 AD (681 years).

===Conquest of Jerusalem===
{{Quote|{{Bukhari|||3176|darussalam}}|
Narrated `Auf bin Mali:

I went to the Prophet (ﷺ) during the Ghazwa of Tabuk while he was sitting in a leather tent. He said, "Count six signs that indicate the approach of the Hour: my death, '''the conquest of Jerusalem''', a plague that will afflict you (and kill you in great numbers) as the plague that afflicts sheep, the increase of wealth to such an extent that even if one is given one hundred Dinars, he will not be satisfied; then an affliction which no Arab house will escape, and then a truce between you and Bani Al-Asfar (i.e. the Byzantines) who will betray you and attack you under eighty flags. Under each flag will be twelve thousand soldiers.
}}

Some suggest that Muhammad predicted "The Muslim conquest of Jerusalem in 1187 AD." <ref>https://www.islamweb.net/en/article/135817/the-signs-of-the-hour</ref>: However, this was the second Islamic conquest of Jerusalem. Muslims first conquered Jerusalem in 636.

Furthermore, after the conquest, the Hour was expected to come. Both events occurred nearly a thousand years in the past. This was written by Bukhari two hundred years after the first conquest.

Hadith in Sunan Abu Dawud also stresses the coming of the Last Hour after the conquest of Jerusalem (holy land):{{Quote|{{Abu Dawud||2535|darussalam}} (sahih)|
Narrated Abdullah ibn Hawalah al-Azdi:

The Messenger of Allah (ﷺ) sent us on foot to get spoil, but we returned without getting any. When he saw the signs of distress on our faces, he stood up on our faces and said: O Allah, do not put them under my care, for I would be too weak to care for them; do not put them in care of themselves, for they would be incapable of that, and do not put them in the care of men, for they would choose the best things for themselves. '''He then placed his hand on my head and said: Ibn Hawalah, when you see the caliphate has settled in the holy land, earthquakes, sorrows and serious matters will have drawn near and on that day the Last Hour will be nearer to mankind than this hand of mine is to your head.'''
}}

===Conquest of Egypt===
{{Quote|{{Muslim||2543b|reference}}|
Abu Dharr reported Allah's Messenger (ﷺ) as saying:

'''You would soon conquer Egypt''' and that is a land which is known (as the land of al-qirat). So when you conquer it, treat its inhabitants well. For there lies upon you the responsibility because of blood-tie or relationship of marriage (with them). And when you see two persons falling into dispute amongst themselves for the space of a brick, than get out of that. He (Abu Dharr) said: I saw Abd al-Rahman b. Shurahbil b. Hasana and his brother Rabi'a disputing with one another for the space of a brick. So I left that (land).
}}
[https://en.wikipedia.org/wiki/Muslim_conquest_of_Egypt Muslim conquest of Egypt] happened in the 7th century. The hadith collection Sahih Muslim was written down in the 9th century.

===Conquest of Yemen, Syria and Iraq===
{{Quote|{{Muslim||1388b|reference}}|
Sufyan b. Abu Zuhair heard Allah's Messenger (ﷺ) say:

'''Yemen will be conquered''' and some people will go away (to that country) driving their camels and carrying their families on them and those who are under their authority, while Medina is better for them if they were to know it. Then '''Syria will be conquered''' and some people will go away driving their camels along with them and carrying their families with them and those who are under their authority, while Medina is better for them if they were to know it. Then '''lraq will be conquered''' and some people will go away (to that country) driving their camels and carrying their families with them and those who are under their authority. while Medina is better for them if they were to know it.
}}
All conquests happened in the 7th century. Sahih Muslim was written down in the 9th century.
===Fighting Turks===
{{Quote|{{Bukhari|||3587|darussalam}}|
Narrated Abu Huraira:

The Prophet (ﷺ) said, "The Hour will not be established till you fight a nation wearing hairy shoes, and till you '''fight the Turks''', who will have small eyes, red faces and flat noses; and their faces will be like flat shields. And you will find that the best people are those who hate responsibility of ruling most of all till they are chosen to be the rulers. And the people are of different natures: The best in the pre-lslamic period are the best in Islam. A time will come when any of you will love to see me rather than to have his family and property doubled."
}}

Some suggest that "Turks" here means "Mongols" and that this thus predicts Gengis Khan. However, The [https://en.wikipedia.org/wiki/Battle_of_Kharistan Battle of Kharistan] (737) which happened between the Umayyad caliphate and Turkic Türgesh, could equally fit the description provided here. This seems more plausible, especially as Sahih Bukhari was written down in the 9th century.

One might also note that if Muhammad did in fact make these predictions, the global imperial aspirations of the early Islamic Caliphate (proven as they were by the end of Muhammad's life) would make the conquest of any number of neighboring or nearby peoples a likelihood.

===Leave the Turks as long as they leave you===
This hadith is often referenced as evidence that Muhammad predicted the Ottoman empire, often ignoring the clause about the Abyssinians
{{Quote|{{Abu Dawud||4302|darussalam}}|
Narrated from Abi Sukainah One of the Companions:

The Prophet (ﷺ) said: '''Let the Abyssinians alone as long as they let you alone''', and let the Turks alone as long as they leave you alone.
}}

It is said that the Turks should be left alone because they were strong, and they were strong therefore they would eventually become dominant. This is an evidently generous reading of the hadith.

In other hadith, Muhammad is reported to have predicted that after a few wars, Muslims would exterminate the Turks:
{{Quote|Ibn Hajar, Takhreej Mishkaat al-Masabih 5/110 (hasan) and others <ref>http://hdith.com/?s=%D9%8A%D9%82%D8%A7%D8%AA%D9%90%D9%84%D9%8F%D9%83%D9%85+%D9%82%D9%88%D9%85%D9%8C+%D8%B5%D8%BA%D8%A7%D8%B1%D9%8F+%D8%A7%D9%84%D8%A3%D8%B9%D9%8A%D9%86%D9%90+%D9%8A%D8%B9%D9%86%D9%8A+%D8%A7%D9%84%D8%AA%D9%8F%D9%91%D8%B1%D9%83%D9%8E</ref>|
يقاتِلُكم قومٌ صغارُ الأعينِ يعني التُّركَ قالَ تسوقونَهم ثلاثَ مرات حتَّى تُلحِقوهم بجزيرةِ العربِ فأمَّا في السِّاقةِ الأولى فينجو من هربَ منهم فأمَّا في الثَّانيةِ فينجو بعضٌ ويَهلِكُ بعضٌ وأمَّا في الثَّالثةِ فيصطَلِمونَ

People with small eyes, i.e. the Turks, will fight against you, the prophet (ﷺ) said: You will drive them off three times till you catch up with them in Arabia. On the first occasion when you drive them off those who fly will be safe, on the second occasion some will be safe and some will perish, but '''on the third occasion they will be extirpated'''.
}}
===Spoils of war distributed preferentially===
Hadith da'if:
{{Quote|{{Al Tirmidhi||4|31|2211}} (daif)|
إِذَا اتُّخِذَ الْفَىْءُ دُوَلاً

When Al-Fai' is distributed(preferentially)
}}
Al-Fai mean spoils of war.

===Fearless traveler (security)===
This hadith probably refers to time after the conquest of Iraq in the 7th century:
{{Quote|al-Haythami 7/334 (sahih)|
لا تقومُ الساعَةُ حتى تعودَ أرْضُ العربِ مروجًا وأَنْهَارًا وحتى يسيرَ الراكِبُ بينَ العِرَاقِ ومَكَّةَ لَا يَخَافُ إلَّا ضَلَالَ الطريقِ [ وحتَّى يَكْثُرَ الْهَرْجُ قالوا وما الهَرْجُ يا رسولَ اللهِ قال القتلُ ]

The Hour will not come until the land of Arabs becomes meadows and rivers and until '''a rider goes between Iraq and Makka and doesn't fear anything except getting lost''' and until al-harj is widespread. They said: And what is al-Harj O messenger of God? He said: Killing.
}}

===Fat people===
{{Quote|{{Bukhari|||3650|darussalam}}|
Narrated `Imran bin Husain:

"Allah's Messenger (ﷺ) said, 'The best of my followers are those living in my generation (i.e. my contemporaries). and then those who will follow the latter" `Imran added, "I do not remember whether he mentioned two or three generations after his generation, then the Prophet (ﷺ) added, 'There will come after you, people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and they will vow and never fulfill their vows, and '''fatness will appear among them'''."
}}

After the 7th century Islamic conquests, Muslims became rich and could have a lot of food, so this is again most likely a hadith about a later point in time being projected back into the time of the prophet.

===Special greeting===
This was interpreted as "greeting only people you know":
{{Quote|Al-Adab Al-Mufrad 1049 (sahih)|
بَيْنَ يَدَيِ السَّاعَةِ‏:‏ تَسْلِيمُ الْخَاصَّةِ

Before the Hour there is special greeting
}}

According to this hadith, everyone should be greeted:
{{Quote|{{Bukhari|||13|darussalam}}|
Narrated 'Abdullah bin 'Amr:

A man asked the Prophet (ﷺ) , "What sort of deeds or (what qualities of) Islam are good?" The Prophet (ﷺ) replied, 'To feed (the poor) and '''greet those whom you know and those whom you do not know'''.
}}

In other hadiths however Muhammad was preventing Muslims from greeting certain people based on their religion:
{{Quote|{{Muslim||2167a|reference}}|
Abu Huraira reported Allah's Messenger (ﷺ) as saying:

Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it.
}}

===Controversy over the Hadith===
{{Quote|{{Abu Dawud||4604|darussalam}}|
Narrated Al-Miqdam ibn Ma'dikarib:

The Prophet (ﷺ) said: Beware! I have been given the Qur'an and something like it, yet the time is coming when a man replete on his couch will say: '''Keep to the Qur'an'''; what you find in it to be permissible treat as permissible, and what you find in it to be prohibited treat as prohibited. Beware! The domestic ass, beasts of prey with fangs, a find belonging to confederate, unless its owner does not want it, are not permissible to you. If anyone comes to some people, they must entertain him, but if they do not, he has a right to mulct them to an amount equivalent to his entertainment.
}}

This hadith, although rated sahih, is almost certainly a v''aticinum ex eventu'' about controversies which took place after the prophet died. It's unlikely that if the prophet himself had said in his lifetime that these things were haram that there would be people claiming that they were actually allowed by the shari'ah.
{{Quote|{{Abu Dawud||3646|darussalam}}|
Narrated Abdullah ibn Amr ibn al-'As:

I used to write everything which I heard from the Messenger of Allah (ﷺ). I intended (by it) to memorise it. The Quraysh prohibited me saying: '''Do you write everything that you hear from him while the Messenger of Allah (ﷺ) is a human being: he speaks in anger and pleasure?''' So I stopped writing, and mentioned it to the Messenger of Allah (ﷺ). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.
}}This hadith, though sahih and not technically a prophecy, probably is indicative of problems in the 8th century, when the idea that the words and deeds of the prophet should govern all aspects of life was still controversial. This hadith is backdating that later controversy into the prophet's own lifetime.

===Liars will be trusted and honest people will be regarded as liars===
{{Quote|{{Ibn Majah||5|36|4036}} (hasan)|
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:
“There will come to the people years of treachery, when the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaibidah will decide matters.’ It was said: ‘Who are the Ruwaibidah?’ He said: ‘Vile and base men who control the affairs of the people.’”
}}

This was already happening according to Islamic sources. According to the sira some Arabs trusted the false prophet Musaylimah.

==="The pen will spread"===
{{Quote|al-Adab al-Mufrad 1035 (sahih)|
عَنْ ابْنِ مَسْعُودٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ بَيْنَ يَدَيِ السَّاعَةِ تَسْلِيمُ الْخَاصَّةِ وَفُشُوُّ التِّجَارَةِ حَتَّى تُعِينَ الْمَرْأَةُ زَوْجَهَا عَلَى التِّجَارَةِ وَقَطْعُ الأَرْحَامِ وَفُشُوُّ الْقَلَمِ وَظُهُورُ الشَّهَادَةِ بِالزُّورِ وَكِتْمَانُ شَهَادَةِ الْحَقِّ

Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “Just before the Hour, the greeting of peace will only be given to specific people, trade will proliferate to the point that a woman will help her husband in his business, family ties will be severed, '''the pen will spread''', false testimony will prevail and truthful testimony will be concealed.”
}}
There is the Pen that Allah created first and which writes the future:
{{Quote|{{Al Tirmidhi||6|44|3319}} (sahih)|
“I arrived in Makkah and met Ata bin Abi Rabah. I said: ‘O Abu Muhammad! Some people with us speak about Al-Qadar.’ Ata said: ‘I met Al-Walid bin Ubadah bin As-Samit and he said: “My father narrated to me, he said: ‘I heard the Messenger of Allah saying: “Verily '''the first of what Allah created was the Pen (القلم). He said to it: “Write.” So it wrote what will be forever'''.’”
}}

There is also the Pen that writes deeds:
{{Quote|Bulugh al Maram: Book 8, Hadith 1096|
Narrated 'Aishah (RA):
The Prophet (ﷺ) said: "There are three people whose actions are not recorded ( رُفِعَ اَلْقَلَمُ عَنْ ثَلَاثَةٍ, literally "is lifted the pen from three"), a sleeping person till he awakes, a child till he is a grown up, and an insane person till he is restored to reason or recovers his sense." [Reported by Ahmad and al-Arba'a, except at-Tirmidhi. al-Hakim graded it Sahih (authentic)].
}}
{{Quote|{{Al Nasai||4|26|3217}} (sahih)|
Narrated Abu Salamah:
It was narrated from Abu Salamah that Abu Hurairah said: "I said: 'O Messenger of Allah, I am a young man and I fear hardship for myself, but I cannot afford to marry; should I castrate myself?'" The Prophet turned away from him until he said it three times. Then the Prophet said: "O Abu Hurairah, '''the pen is dried concerning what you are going to face''', so (it is up to you whether) you castrate yourself or not." Abu Abdur-Rahman (An-Nasai) said: Al-Awzai did not hear this narration from Az-Zuhri, and this hadith is sahih, Yunus reported it from Az-Zuhri.
}}

Literacy was increasing before Muhammad was born. Jews and Christians first used oral traditions, but then switched to writing. There was also the ongoing global transitions from oral cultures to written cultures more generally.

Notice also that the prophecy was written by people who were ''writing'' hadiths from oral traditions.

===Family ties will be severed===
{{Quote|al-Adab al-Mufrad 1035 (sahih)|
Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “Just before the Hour, the greeting of peace will only be given to specific people, trade will proliferate to the point that a woman will help her husband in his business, '''family ties will be severed''' (وَقَطْعُ الأَرْحَامِ), the pen will spread, false testimony will prevail and truthful testimony will be concealed.”
}}
Judeo-Christian mythology (later adopted by Islam) teaches that among the first people were brothers Cain and Abel and Cain killed Abel.

There is also hadith where Muhammad encourages people to keep the ties of kinship, which indicates they weren't doing it enough in his time:
{{Quote|{{Al Tirmidhi||4|25|1979}} (hasan)|
Abu Hurairah narrated that the Messenger of Allah said:
"Learn enough about your lineage to facilitate keeping your ties of kinship (تَصِلُونَ بِهِ أَرْحَامَكُمْ). For indeed keeping the ties of kinship encourages affection among the relatives, increases the wealth, and increases the lifespan."
}}

Killing of family members for the sake of Islam was also approved by Muhammad:
{{Quote|{{Abu Dawud||4361|darussalam}}|Narrated Abdullah Ibn Abbas: A blind man had a slave-mother who used to abuse the Prophet (peace be upon him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace be upon him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace be upon him) was informed about it.

He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.

He sat before the Prophet (peace be upon him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.

Thereupon the Prophet (peace be upon him) said: Oh be witness, no retaliation is payable for her blood.}}A similar prophecy exists in Tabrani, predicting "family ties will be severed", though this hadith is often mistranslated (also the hadith is weak):
{{Quote|Tabrani, al-Muʿjam al-Kabīr 10/228 and Mu'jan al-Awsat 4861 (da'eef)|
“From among the signs of Qiyamah is that people will maintain ties with '''distant relatives and strangers''' (الأطباق) but sever ties with close family.”
}}
The word الأطباق (''al-atbaaq'') is today sometimes translated as "dishes" (although the classical translation (understanding) fits better into the context) and then they interpret the "dishes" as "satellites", but this is clearly an anachronistic, inaccurate translation.

*[https://hadithanswers.com/is-satellite-communication-a-sign-of-qiyamah/ Fatwa against the modern interpretation]

===Automobiles (actually camels with lofty saddles)===
Muhammad forbade riding on ''mayathir'' (مياثر) (silk saddles), so mayathir were something already known:
{{Quote|{{Bukhari|||6235|darussalam}}|
..He forbade us to drink from silver utensils, to wear gold rings, '''to ride on silken saddles (ركوب المياثر)''', to wear silk clothes..
}}

There is a prophecy about people riding on mayathir at the end of times:
{{Quote|al-Mustadrak 4 / 436 (hasan)|
سَيَكُونُ فِي آخِرِ هَذِهِ الْأُمَّةِ رِجَالٌ يَرْكَبُونَ عَلَى الْمَيَاثِرِ حَتَّى يَأْتُوا أَبْوَابَ مَسَاجِدِهِمْ

They will mount their mayaathir until they come to the doors of their mosques
}}
Albani explained:
{{Quote|Tafsir by Albani|
the word mayaathir is the plural of meetharah and Ibn al-Athir described it as, “… smooth and soft, made out of silk or a silk brocade [heavy silk] which the rider places beneath him on the saddle on top of the camel.
}}

And a re-iteration of the same prophecy:
{{Quote|Musnad Ahmad 654/11 (hasan)|
يكون في آخر أمتي رجال يركبون على سرج كأشباه الرحال ينزلون على أبواب المساجد نساؤهم كاسيات عاريات

In the last [part] of my nation there will be men who ride on '''saddles that resemble packsaddles''' (سرج كأشباه الرحال). They will alight at the doors of the mosques. Their women are clothed but naked. On their heads are [what appears to be] like the humps of [lean] camels. Curse them for they are cursed. If there were a nation from the nations to come after you, your women would serve them, just as the women of the nations that were before you served you.
}}
Some try to translate سرج كأشباه الرحال as "carriots" or "cars", but:

*سَرْج means "saddlebag; packsaddle; saddle; pigskin; pillion" <ref>https://www.almaany.com/en/dict/ar-en/%D8%B3%D8%B1%D8%AC/</ref>
*رَحْل means "Either of a pair of a bags laid over the back of a horse - saddlebag; packsaddle; saddle". <ref>https://www.almaany.com/en/dict/ar-en/%D8%B1%D8%AD%D9%84/</ref>

===Ignorance [of Islamic teachings]===
{{Quote|{{Bukhari|||7062|darussalam}}|
Narrated `Abdullah and Abu Musa:

The Prophet (ﷺ) said, "Near the establishment of the Hour there will be days during which '''Religious ignorance will spread''', knowledge will be taken away (vanish) and there will be much Al-Harj, and Al- Harj means killing."}}

*In Islamic discourse, the period before Muhammad's career is called jahilya (ignorance).
*in context of Islamic jurisprudence, theology and scriptural analysis, when Muhammad says "knowledge" it means "knowledge of Muhamamd's claims and commands" and when Islam says "ignorance" it means "ignorance of Muhammad's claims and commands"

===Learning for something other than Islam===
{{Quote|Al-Shawkani, Nayl al-Awtar 8/262 (hasan li-ghayrihi)|
إذا اتُّخِذَ الفَيْءُ دُوَلًا والأمانةُ مَغْنَمًا والزكاةُ مَغْرَمًا وتُعُلِّمَ لغيرِ الدِّينِ وأطاع الرجلُ امرأتَه وعَقَّ أُمَّه وأَدْنَى صديقَه وأَقْصَى أباه وظَهَرَتِ الأصواتُ في المساجدِ وساد القبيلةَ فاسِقُهُم وكان زعيمُ القومِ أَرْذَلَهم وأُكْرِمَ الرجلُ مَخَافةَ شرِّه وظَهَرَتِ القِيَانُ والمعازفُ وشُرِبَتِ الخُمورُ ولَعَن آخِرُ هذه الأمةِ أولَها فلْيَرْتَقِبُوا عند ذلك رِيحًا حمراءَ وزَلْزَلَةً وخَسْفًا ومَسْخًا وقَذْفًا وآياتٍ تُتَابَعُ كنِظامٍ بالٍ قُطِعَ سِلْكُه فتتابع بعضُه بعضًا

When spoiles of war are distributed; and property given in trust will be considered as booty for oneself; Zakat will be looked upon as a fine; '''learning for other than the religion'''; a man will obey his wife and disobey his mother; a man will bring his friends nearer and drive his father far off; noises will be raised in the masjids; the most wicked of a tribe will become its ruler; the most worthless member of a people will become its leader; a man will be honoured for fear of the evil he may do; singing girls and musical instruments will come into vogue; drinking of wine will become common; and the later generations will begin to curse the previous generations; then wait, for red violent winds, earthquakes, swallowing up by the earth, defacement (of human faces), pelting of stones from the skies as rain, and a continuing chain of disasters followed one by another, like beads of a necklace falling one after the other rapidly when its string is cut.
}}
This again is a prophecy so vague to be meaningless, as knowledge was extre-religious before, during the life of, and after Muhammad.

===Tall buildings===
{{Quote|{{Ibn Majah||1|1|63}}|
وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبِنَاءِ

..and when '''you see barefoot, naked, destitute shepherds''' competing in constructing tall buildings
}}The Bible contained a story of the Tower of Babel, Egyptians built pyramids. The desire and ability to construct tall buildings appears to has been common in history.

Lane's Lexicon explains al binaa as "originally an inf. n.: (see 1, first sentence:) then applied to A building; a structure; an edifice;] a thing that is built, or constructed".<ref>Binaa الْبِنَاء - [http://www.studyquran.org/LaneLexicon/Volume1/00000298.pdf Lane's Lexicon] p. 261</ref> The "compete in height" aspect of the translation comes from the word تطاول (tataawul)<ref>tay-waw-lam طول - [http://www.studyquran.org/LaneLexicon/Volume5/00000180.pdf Lane's Lexicon] - p. 1895</ref> These words appear in some other narrations in the same or similar context in relation to the 7th century.

There were people in the 7th century building buildings that could be considered tall in that time. Ibn Hajar wrote in his famous commentary on Sahih Bukhari:
{{Quote|Ibn Hajar: Fatḥ al-Bārī fī Sharḥ Ṣaḥīḥ al-Bukhārī|
يتطاول الناس في البنيان وهي من العلامات التي وقعت عن قرب في زمن النبوة

"The people are [competing in height] building buildings" - and that's from the signs which '''happened close at the time of the prophethood'''
}}

The caliph Uthman was accused of practicing tataawul at his time, though the meaning here may simply be that he built a lot of buildings.

{{Quote|[http://shiaonlinelibrary.com/%D8%A7%D9%84%D9%83%D8%AA%D8%A8/3671_%D8%A7%D9%84%D8%A7%D9%85%D8%A7%D9%85%D8%A9-%D9%88%D8%A7%D9%84%D8%B3%D9%8A%D8%A7%D8%B3%D8%A9-%D8%A7%D8%A8%D9%86-%D9%82%D8%AA%D9%8A%D8%A8%D8%A9-%D8%A7%D9%84%D8%AF%D9%8A%D9%86%D9%88%D8%B1%D9%8A-%D8%AA%D8%AD%D9%82%D9%8A%D9%82-%D8%A7%D9%84%D8%B2%D9%8A%D9%86%D9%8A-%D8%AC-%D9%A1/%D8%A7%D9%84%D8%B5%D9%81%D8%AD%D8%A9_32 al-Imāma wal-Siyāsa, vol 1 page 35] by Ibn Qutaybah (d. 889 / 276)| ما أنكر الناس على عثمان رحمه الله قال: وذكروا أنه اجتمع ناس من أصحاب النبي عليه الصلاة والسلام، فكتبوا كتابا ذكروا فيه ما خالف فيه عثمان من سنة رسول الله وسنة صاحبيه، وما كان من هبته خمس أفريقية لمروان وفيه حق الله ورسوله، ومنهم ذوو القربى واليتامى والمساكين، وما كان من تطاوله في البنيان، حتى عدوا سبع دور بناها بالمدينة

And what people condemned of Uthman was that a group of the prophet's companions came together and wrote a book mentioning in it what Uthman has not followed of the sunnah of the prophet and his companions and of what he did when he gave 1/5th of Africa to Marwan and in it is the share of Allah and his prophet and that of relatives, orphans and poor people. And of his excesses in building ( تطاوله في البنيان ) that reached 7 houses in Medina.}}

Muslims could afford building tall buildings after they got rich from early Islamic conquests.
{{Quote|{{Bukhari|||5672|darussalam}}|
Narrated Qais bin Abi Hazim:

We went to pay a visit to Khabbab (who was sick) and he had been branded (cauterized) at seven places in his body. He said, "Our companions who died (during the lifetime of the Prophet) left (this world) without having their rewards reduced through enjoying the pleasures of this life, but '''we have got (so much) wealth that we find no way to spend It except on the construction of buildings''' .Had the Prophet not forbidden us to wish for death, I would have wished for it.' We visited him for the second time while he was building a wall. '''He said: A Muslim is rewarded (in the Hereafter) for whatever he spends except for something that he spends on building'''."
}}

Some add that theses buildings were described as being "as high as mountains", but that hadith is mawqoof (ie not to be trusted). It was a saying of ‘Abdullah ibn ‘Amr and it was after Muslims became rich from early Islamic conquests, so they could likely imagine themselves building tall in Mecca. Also the hadith is da'eef:
{{Quote|Musannaf ibn Abi Shaybah, Hadith: 14306 (da'eef or hasan)|
Sayyiduna '''‘Abdullah ibn ‘Amr''' (radiyallahu ‘anhuma) is reported to have said: “……When you see tunnels/canals being dug in Makkah Mukarramah and the buildings (of Makkah Mukarramah) higher than the peak of the mountains then know that Qiyamah is close.”
}}

*[https://islamqa.info/ar/answers/247118/%D9%87%D9%84-%D8%AB%D8%A8%D8%AA-%D9%85%D9%86-%D9%83%D9%84%D8%A7%D9%85-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A8%D9%86-%D8%B9%D9%85%D8%B1%D9%88-%D8%A8%D9%86-%D8%A7%D9%84%D8%B9%D8%A7%D8%B5-%D8%A7%D9%86-%D8%A7%D8%B1%D8%AA%D9%81%D8%A7%D8%B9-%D8%A7%D9%84%D8%A8%D9%86%D8%A7%D8%A1-%D9%81%D9%8A-%D9%85%D9%83%D8%A9-%D9%85%D9%86-%D8%A7%D8%B4%D8%B1%D8%A7%D8%B7-%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9 Fatwa] (Arabic) says that since it's not from Muhammad, it shouldn't even be called a hadith.

===Mosques full of hypocrites===
{{Quote|Ibn Abi Shaybah: Kitab al-Iman 101 (sahih)|
عن عبد اللهِ بنِ عَمرو قال : يأتي على الناس زمانٌ ، يجتمِعون ويُصلُّون في المساجدِ ، وليس فيهم مؤمنٌ

A time will come on people when they get together and pray in mosques and isn't among them a single believer
}}

Praying hypocrites were also mentioned in the Bible:
{{Quote|The Bible (NIV), Matthew 6:5|
“And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others.
}}

The imperialistic nature of Islam's spread may have encouraged this type of hypocrisy, and the flood of opportunists joining the ranks of Islam after the conquest is likely the origin of these ahadith:
{{Quote|{{Muslim||21a|reference}}|
It is reported on the authority of Abu Huraira that the Messenger of Allah said:

I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.
}}
{{Quote|{{Bukhari|||3017|darussalam}}|
Narrated `Ikrima:

`Ali burnt some people and this news reached Ibn `Abbas, who said, "Had I been in his place I would not have burnt them, as the Prophet (ﷺ) said, 'Don't punish (anybody) with Allah's Punishment.' No doubt, I would have killed them, for the Prophet (ﷺ) said, 'If somebody (a Muslim) discards his religion, kill him.' "
}}

===Voices raised in mosques===
The hadith is daif:
{{Quote|{{Al Tirmidhi||4|31|2211}} (daif)|
Abu Hurairah narrated that the Messenger of Allah(s.a.w) said:
"When Al-Fai' is distributed(preferentially), trust is a spoil of war, Zakat is a fine, knowledge is sought for other than the(sake of the) religion, a man obeys his wife and disobeys his mother, he is close to his friend and far from his father, '''voices are raised in the Masajid''', tribes are led by their wicked, the leader of the people is the most despicable among them, the most honored man is the one whose evil the people are afraid of, singing slave-girls and music spread, intoxicants are drunk, and the end of this Ummah curses its beginning- then anticipate a red wind, earthquake, collapsing of the earth, transformation, Qadhf, and the signs follow in succession like gems of a necklace whose string is cut and so they fall in succession."
}}

People were raising voices even in the time of Muhammad in front of him. Muhammad rebuked them in the Quran:
{{Quote|{{Quran|49|2}} (Sahih International)|
O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.

}}

===Decoration of mosques===
{{Quote|{{Al Nasai||1|8|690}} (sahih)|
It was narrated from Anas that the Prophet (ﷺ) said:
"One of the portents of the Hour will be that people will show off in building Masjids."
}}

There was a precedent. Christians and Jews were adorning their places of worship:
{{Quote|{{Abu Dawud||448|darussalam}}|
Narrated Abdullah ibn Abbas:

I was not commanded to build high mosques. Ibn Abbas said: You will certainly adorn them '''as the Jews and Christians did'''.
}}

===Markets will approach (taqaarub al-aswaaq)===
{{Quote|al-Haythami 7/330 (sahih) and others <ref>http://hdith.com/?s=%D9%84%D8%A7+%D8%AA%D9%82%D9%88%D9%85+%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9+%D8%AD%D8%AA%D9%89+%D8%AA%D8%B8%D9%87%D8%B1+%D8%A7%D9%84%D9%81%D8%AA%D9%86+%D9%88%D9%8A%D9%83%D8%AB%D8%B1+%D8%A7%D9%84%D9%83%D8%B0%D8%A8+%D9%88%D8%AA%D8%AA%D9%82%D8%A7%D8%B1%D8%A8+%D8%A7%D9%84%D8%A3%D8%B3%D9%88%D8%A7%D9%82+%D9%88%D9%8A%D8%AA%D9%82%D8%A7%D8%B1%D8%A8+%D8%A7%D9%84%D8%B2%D9%85%D8%A7%D9%86</ref>|
لا تقومُ الساعةُ حتى تَظْهَرَ الفِتَنُ ويكثرَ الكذِبُ وتتقارَبَ الأسواقُ ويتقارَبَ الزمانُ ويكثُرَ الهرجُ قلْتُ وما الهرْجُ قال القتْلُ

The Hour won't come till tribulations show up, lies are widespread and '''taqaarub of markets''' and taqaarub of time and harj is widespread. I said: What is al-harj? He said: Killing.
}}
The hadith is vague in its entirety, but the situation on markets expectedly changed after Muslims got rich by the 7th century conquests.

===Breaking the convenant with god makes enemies overpower them===
{{Quote|{{Ibn Majah||5|36|4019}}|
... '''They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands.''' Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.’”
}}

This is mentioned in the Old Testament:
{{Quote|The Bible (NIV), Leviticus 26:14-17|
Punishment for Disobedience

“‘But if you will not listen to me and carry out all these commands, and if you reject my decrees and abhor my laws and fail to carry out all my commands and so violate my covenant, then I will do this to you: I will bring on you sudden terror, wasting diseases and fever that will destroy your sight and sap your strength. You will plant seed in vain, because your enemies will eat it. I will set my face against you so that you will be defeated by your enemies; those who hate you will rule over you, and you will flee even when no one is pursuing you.
}}

===A man passes by a grave and wants to be dead too===
{{Quote|{{Bukhari|||7121|darussalam}}|
وَحَتَّى يَمُرَّ الرَّجُلُ بِقَبْرِ الرَّجُلِ فَيَقُولُ يَا لَيْتَنِي مَكَانَهُ

... till a man when passing by a grave of someone will say, 'Would that I were in his place...
}}

The Old Testament mentions this:
{{Quote|The Bible (NASB), Jonah 4:3|
"Therefore now, O LORD, please take my life from me, for death is better to me than life."
}}

===People will treat a man with respect because they fear the evil he could do===
The hadith is daif (weak).
{{Quote|{{Al Tirmidhi||4|31|2210}} (daif)|
Ali bin Abi Talib narrated that the Messenger of Allah(s.a.w) said:
"When my Ummah does fifteen things, the afflictions will occur in it." It was said: "What are they O Messenger of Allah?" He said: "When Al-Maghnam (the spoils of war) are distributed (preferentially), trust is usurped, Zakah is a fine, a man obeys his wife and disobeys his mother, he is kind to his friend and abandons his father, voices are raised in the Masajid, the leader of the people is the most despicable among them, '''the most honored man is the one whose evil the people are afraid of''', intoxicants are drunk, silk is worn (by males), there is a fascination for singing slave-girls and music, and the end of this Ummah curses its beginning. When that occurs, anticipate a red wind, collapsing of the earth, and transformation."
}}

Intimidation with violence was already used before Islam. It was also used by Muhammad according to the sirah literature and other ahadith.

===The leader of a people will be the worst of them===
This hadith is daif (weak).
{{Quote|{{Al Tirmidhi||4|31|2210}} (daif)|
Ali bin Abi Talib narrated that the Messenger of Allah(s.a.w) said:
"When my Ummah does fifteen things, the afflictions will occur in it." It was said: "What are they O Messenger of Allah?" He said: "When Al-Maghnam (the spoils of war) are distributed (preferentially), trust is usurped, Zakah is a fine, a man obeys his wife and disobeys his mother, he is kind to his friend and abandons his father, voices are raised in the Masajid, '''the leader of the people is the most despicable among them''', the most honored man is the one whose evil the people are afraid of, intoxicants are drunk, silk is worn (by males), there is a fascination for singing slave-girls and music, and the end of this Ummah curses its beginning. When that occurs, anticipate a red wind, collapsing of the earth, and transformation."
}}

==Predictions of the future (after the hadiths)==
In this category are hadiths that don't appear to speak of events which already transpired before the prophecies were written.
====Mountains will move====
This hadith is da'eef (Ufayr bin Ma'daan is in the chain):
{{Quote|Mu'jam at-Tabaraani vol 7, n. 6857|
لا تقومُ الساعةُ حتى تزولَ الجبالُ عن أماكِنِها وتَرَوْنَ الأمورَ العظامَ التي لم تَكُونوا تَرَوْنَها

The Hour will not begin until the '''mountains are moved from their places''' and you see great calamities which you have never seen before.
}}
====Non-speaking objects will start speaking====
{{Quote|{{Al Tirmidhi||4|31|2181}} (sahih)|
Abu Sa'eed Al-Khudri narrated that the Messenger of Allah (s.a.w) said:
"By the One in Whose Hand is my soul! The Hour will not be established until predators speak to people and until the tip of a man's whip and the straps on his sandal speak to him, and his thigh informs him of what occurred with his family after him."
}}

Though this hadith is often metaphorically interpreted to refer to modern technology (mobile phones), the original wording of the hadith appears to be rather literal in its intention.

The Old Testament already has a story about a talking serpent:
{{Quote|The Bible, Genesis 3:1|
Now '''the serpent''' was more crafty than any of the wild animals the Lord God had made. '''He said''' to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?”
}}

According to the hadith, for Muhammad (unlike for most people), talking objects wouldn't even be much miraculous, since he was hearing voices regularly. For example he heard a stone saluting him:
{{Quote|{{Muslim||2277|reference}}|Jabir b. Samura reported Allah's Messenger (may peace be upon him) as saying: I recognise '''the stone in Mecca which used to pay me salutations''' before my advent as a Prophet and I recognise that even now.}}

====The land of Arabia reverts to meadows and rivers====
{{Quote|{{Muslim||157c|reference}}|
وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ، - وَهُوَ ابْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ - عَنْ سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ تَقُومُ السَّاعَةُ حَتَّى يَكْثُرَ الْمَالُ وَيَفِيضَ حَتَّى يَخْرُجَ الرَّجُلُ بِزَكَاةِ مَالِهِ فَلاَ يَجِدُ أَحَدًا يَقْبَلُهَا مِنْهُ وَحَتَّى تَعُودَ أَرْضُ الْعَرَبِ مُرُوجًا وَأَنْهَارًا ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (way peace be upon him) as saying:

The Last Hour will not come before wealth becomes abundant and overflowing, so much so that a man takes Zakat out of his property and cannot find anyone to accept it from him and '''till the land of Arabia reverts (تعود) to meadows and rivers.'''
}}

Note that the Sunnah.com website have changed the translation of Sahih Muslim here. For Sahih Muslim they use the published translation by Abdul Hamid Siddiqui, but in 2020 after this miracle claim became popular they edited Siddiqui's translation by replacing ''becomes'' with ''reverts''.

The word تعود (''ta‘ūda'') could mean "become" or "revert" here.
{{Quote|مرقاة المفاتيح شرح مشكاة المصابيح|
وحتى تعود أرض العرب أي: تصير أو ترجع

"And until ''ta‘ūda'' the land of Arabs" - meaning "becomes" or "reverts"
}}

The correct meaning of تَعُودَ (ta‘ūda), from the root عَوْد (‘awd) in this context is controversial. This verb generally relates to returning or repetition. However, some Arabic speaking critics point out that it can also mean become (for the first time), and argue that this meaning is possible or even likely given grammatical features in this hadith. The typical argument is that generally, though not necessarily, there would be a preposition such as ila (to) or fee (in) after the verb if it meant return to a state.

More typically, a verb such as صَارَ (ṣāra) would be used for "becomes", though Lane's Lexicon states that عاد can be a synonym for صَارَ to mean become for the first time and gives as an example وَدِدْتُ أَنَّ هٰذَا اللَّبَنَ يَعُودُ قَطِرَانًا (I wish that this milk would become tar).<ref>‘awd عود - [https://www.studyquran.org/LaneLexicon/Volume5/00000473.pdf Lane's Lexicon p. 2188]</ref>

Other critics respond that even if the meaning here is "returns to meadows and rivers", Arabia throughout recorded history has had fertile valleys and productive land.<ref>See for example Strabo, [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Strabo/16D%2A.html ''The Geography'' Book XVI, Chapter 4], 1st Century BCE</ref> The hadith may represent an elaboration of pre-Islamic folk tales. Al-Tabari records a tradition that centuries earlier, the Yamāmah region of central Arabia "was a most fertile and highly cultivated land, a land most prosperous, with a variety of fruit, wondrous orchards, and tall castles."<ref>Al-Tabari (transl. Moshe Perlmann) ''The History of al-Tabari: Volume IV The Ancient Kingdoms'', Suny Press, p. 151</ref>

A few hadiths shed further light on this interpretation, implying that it would likely mean merely a return to the mythological state of the world at the time of Adam rather than any miraculous knowledge of prehistory.

A hadith collected by Abd al-Razzaq, one of the earliest hadith compilers uses the exact same verb, تَعُودَ in the phrase وتعود الأرض كهيئتها على عهد آدم ("The earth will return to its original state as it was in the time of Adam").<ref>[https://www.islamweb.net/ar/library/content/73/19884/%D8%A8%D8%A7%D8%A8-%D9%86%D8%B2%D9%88%D9%84-%D8%B9%D9%8A%D8%B3%D9%89-%D8%A7%D8%A8%D9%86-%D9%85%D8%B1%D9%8A%D9%85-%D8%B9%D9%84%D9%8A%D9%87%D9%85%D8%A7-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D9%85 Musannaf Abd al-Razzaq 20843] - islamweb.net</ref>

A hadith in the collection of Ibn Majah states a similar idea about vegetation growing as it did in the time of Adam:

{{Quote|{{Ibn Majah||5|36|4077|}}|[...] War will cease and Quraish will no longer be in power. The earth will be like a silver platter, with its vegetation growing as it did at the time of Adam, until a group of people will gather around one bunch of grapes and it will suffice them, and a group will gather around a single pomegranate and it will suffice them. An ox will be sold for such and such amount of money, and a horse will be sold for a few Dirham. [...]}}

====Much rain, but little vegetation====
{{Quote|Shuaib Al Arna'ut, Takhreej al-Musnad 12429 (sahih) and others <ref>http://hdith.com/?s=%D9%84%D8%A7+%D8%AA%D9%82%D9%88%D9%85+%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9+%D8%AD%D8%AA%D9%89+%D9%8A%D9%85%D8%B7%D8%B1+%D8%A7%D9%84%D9%86%D8%A7%D8%B3+%D9%85%D8%B7%D8%B1%D8%A7+%D8%B9%D8%A7%D9%85%D8%A7+%D8%8C+%D9%88+%D9%84%D8%A7+%D8%AA%D9%86%D8%A8%D8%AA+%D8%A7%D9%84%D8%A3%D8%B1%D8%B6+%D8%B4%D9%8A%D8%A6%D8%A7</ref>|
لا تَقومُ السَّاعةُ حتى يُمطَرَ النَّاسُ مَطرًا عامًّا، ولا تُنبِتَ الأرضُ شيئًا.

The Hour would not come until there is too much rain, but the earth does not produce crops
}}

===Other Predictions About the Future===
====Coming of Muhammad and the Hour are close like the forefinger and middle finger joined together====
{{Quote|{{Muslim||2951e|reference}}|
Anas reported Allah's Messenger (ﷺ) as saying:

I and the Last Hour have been sent like this and (he while doing it) joined the forefinger with the middle finger.
}}

====A 7th century boy won't grow very old before the Hour comes====
{{Quote|{{Muslim||2953b|reference}}|
وَحَدَّثَنِي حَجَّاجُ بْنُ الشَّاعِرِ، حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ، حَدَّثَنَا حَمَّادٌ، - يَعْنِي ابْنَ زَيْدٍ - حَدَّثَنَا مَعْبَدُ بْنُ هِلاَلٍ الْعَنَزِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ رَجُلاً، سَأَلَ النَّبِيَّ صلى الله عليه وسلم قَالَ مَتَى تَقُومُ السَّاعَةُ قَالَ فَسَكَتَ رَسُولُ اللَّهِ صلى الله عليه وسلم هُنَيْهَةً ثُمَّ نَظَرَ إِلَى غُلاَمٍ بَيْنَ يَدَيْهِ مِنْ أَزْدِ شَنُوءَةَ فَقَالَ ‏ "‏ إِنْ عُمِّرَ هَذَا لَمْ يُدْرِكْهُ الْهَرَمُ حَتَّى تَقُومَ السَّاعَةُ ‏"‏ ‏.‏ قَالَ قَالَ أَنَسٌ ذَاكَ الْغُلاَمُ مِنْ أَتْرَابِي يَوْمَئِذٍ ‏.‏

Anas b. Malik reported that a person asked Allah's Apostle (ﷺ):

When would the Last Hour come? Thereupon Allah's Messenger (way peace be upon him) kept quiet for a while. Then looked at a young boy in his presence belonging to the tribe of Azd Shanu'a and he said: If this boy lives he would not grow very old till the Last Hour would come ''to you''. Anas said that this young boy was of our age during those days.
}}

There are two versions of this hadith. In this version, the "to you" was added by the translators to indicate that it is the last hour (death) of the people who asked. However this qualification is entirely absent in the Arabic text. This version of the hadith reported by Anas just says "until the hour comes" (حَتَّى تَقُومَ السَّاعَةُ) (see also {{Bukhari|||6167|darussalam}} quoted below where Anas seems to be a witness, {{Muslim||2953a|reference}}, and {{Muslim||2953c|reference}}). Another version of the hadith is reported by Aisha and instead has the phrase "until your hour comes to you" (حَتَّى تَقُومَ عَلَيْكُمْ سَاعَتُكُمْ) {{Bukhari|||6511|darussalam}} and {{Muslim||2952|reference}}.

{{Quote|{{Bukhari|||6167|darussalam}}|
...In the meantime, a slave of Al-Mughira passed by, and he was of the same age as I was. The Prophet (ﷺ) said. "If this (slave) should live long, he will not reach the geriatric old age, but the Hour will be established."
}}

====Nothing will live one hundred years from now====
The "tonight" in ''italic'' was added by translators to accommodate the later re-interpretation:
{{Quote|{{Bukhari|||116|darussalam}}|
أَرَأَيْتَكُمْ لَيْلَتَكُمْ هَذِهِ، فَإِنَّ رَأْسَ مِائَةِ سَنَةٍ مِنْهَا لاَ يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الأَرْضِ أَحَدٌ

Narrated `Abdullah bin `Umar:

Once the Prophet (ﷺ) led us in the `Isha' prayer during the last days of his life and after finishing it (the prayer) (with Taslim) he said: "Do you realize (the importance of) this night?" Nobody present on the surface of the earth ''tonight'' will be living after the completion of one hundred years from this night."
}}

When the prophecy failed 100 years later, it was subject to retroactive re-interpretation in Bukhari:
{{Quote|{{Bukhari|||601|darussalam}}|
Narrated `Abdullah bin `Umar:

The Prophet (ﷺ) prayed one of the `Isha' prayer in his last days and after finishing it with Taslim, he stood up and said, "Do you realize (the importance of) this night? Nobody present on the surface of the earth tonight would be living after the completion of one hundred years from this night." '''The people made a mistake in grasping the meaning of this statement of Allah's Messenger (ﷺ) and they indulged in those things which are said about these narrators (i.e. some said that the Day of Resurrection will be established after 100 years etc.)''' But the Prophet (ﷺ) said, "Nobody present on the surface of earth tonight would be living after the completion of 100 years from this night"; he meant "When that century (people of that century) would pass away."
}}

====If 10 scholars of the Jews would follow me, no Jew would be left upon the surface of the earth====
{{Quote|{{Muslim||2793|reference}} (Muhsin Khan translation)|
لَوْ تَابَعَنِي عَشْرَةٌ مِنَ الْيَهُودِ لَمْ يَبْقَ عَلَى ظَهْرِهَا يَهُودِيٌّ إِلاَّ أَسْلَمَ

Abu Huraira reported Allah's Messenger (ﷺ) as saying:

If ten ''scholars'' of the Jews would follow me, no Jew would be left upon the surface of the earth who would not embrace Islam.
}}

The Arabic original doesn't say "ten Jewish scholars", but only "ten Jews" (عشرة من اليهود).

====30 false prophets before the Hour====
{{Quote|{{Muslim||157l|reference}}|
Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The Last Hour would not come until there would arise about thirty impostors, liars, and each one of them would claim that he is a messenger of Allah.
}}
According to the sira, in Muhammad's time there were other (supposedly false) prophets like Saf ibn Sayyad and Maslamah bin Ḥabīb (called by Muslims "Musaylimah al-Kadhdhāb" (Musaylama the Liar)), Al-Aswad Al-Ansi and Tulayha.

False prophets were also likewise predicted in the Bible:
{{Quote|The Bible (NIV), Matthew 24:10-11|
At that time many will turn away from the faith and will betray and hate each other, and many '''false prophets will appear and deceive many people'''.
}}

====Rising of the Sun from its setting place====
{{Quote|{{Abu Dawud||4311|darussalam}}|
We were sitting in the shade of the chamber of the Messenger of Allah (ﷺ) discussing (something) and when we mentioned the last hour, our voices rose high. The Messenger of Allah (ﷺ) said: The last hour will not come or happen until there appear ten signs before it : '''the rising of the sun in its place of setting''', the coming forth of the beast, the coming forth of Gog and Magog, the Dajjal (Antichrist), (the descent of) Jesus son of Mary, the smoke, and three collapses of the earth: one in the west, one in the east, and one in the Arabian Peninsula. The last of that will be the emergence of a fire from Yemen, from the lowest part of Aden, and drive mankind to their place of assembly.
}}
This seems to suggest that the sun revolves about the Earth and can reverse direction, another trope in apocalyptic literature.

There is also a related verse in the Quran:{{Quote|{{Quran|6|158}}|
Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs of your Lord? The Day that '''some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before''' or had earned through its faith some good. Say, "Wait. Indeed, we [also] are waiting."
}}
Tafsir:
{{Quote|Tafsir Al-Jalalayn on 6:158|
"On the day that one of your Lord’s signs comes" — and this is the rising of the sun from the west as reported in the hadīth of the two Sahīhs of Bukhārī and Muslim — it shall not benefit a soul to believe if it had not believed theretofore
}}
The hadith:
{{Quote|{{Bukhari|||4635|darussalam}}|
Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "The Hour will not be established until the sun rises from the West: and when the people see it, then whoever will be living on the surface of the earth will have faith, and that is (the time) when no good will it do to a soul to believe then, if it believed not before." (6.158)
}}

Note that this hadith and others which mention this event are commonly mistranslated as the sun rising "from the west". In every case, such hadiths actually say in the arabic, ''min maghribiha'' (مِنْ مَغْرِبِهَا), which is literally "from its setting place" with the possessive suffix and without the definite article. "From the west" would be rather, ''min al maghriba'' as in {{Quran|2|258}} quoted below. Furthermore, the verb "rises" in such hadiths, ''taṭluʿa'' (تَطْلُعَ) is the one which appears in {{Quran|18|90}} when Dhu'l Qarnayn reaches the rising place of the sun and finds it rising on a people without shelter.

Another hadith says that right after the rising, a beast will appear in the forenoon:{{Quote|Abu Dawud 4310 (sahih)|
Abu zur’ah said:
A group of people came to Marwan in Medina, and they heard him say that the first of the signs to appear would be the coming forth of the Dajjal (Antichirst). He said: I then went to Abd Allah b. ‘Amr and mentioned it to him. He did not say anything(reliable). I heard the Messenger of Allah (ﷺ) say: '''The first of the signs to appear will be the rising of the sun in its place of setting and the coming forth of the beast against mankind in the forenoon.''' Whichever of them comes first will soon be followed by the other. ’Abd Allah who used to read the scriptures (Torah, Gospel) said: I think the first of them will be the rising of the sun in its place of setting.
}}

{{Quote|{{Ibn Majah||5|36|4069}} (sahih)|
It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah (ﷺ) said:
“The first signs to appear will be at '''the rising of the sun from the west and the emergence of the Beast to the people, at forenoon'''.’” 'Abdullah said: "Whichever of them appears first, the other will come soon after." 'Abdullah said: "I do not think it will be anything other than the sun rising from the west."
}}

Some today proffer a metaphorical interpretation that the "rising of the Sun from the west" refers to the rise of the Western civilization. As noted above, this stems from the common mistranslation of the phrase, and would also leave the segment regarding the beast unexplained.

The Quran seems to affirm the possibility that God could make the Sun "rise from the West":
{{Quote|{{Quran|2|258}}|
Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, '''Allah brings up the sun from the east''', so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.
}}
[[Category:Dhul-Qarnayn|Dhul-Qarnayn]]
See also the story of [[Dhul-Qarnayn_and_the_Sun_Setting_in_a_Muddy_Spring_-_Part_One|Dhul-Qarnayn and the Sun setting in a muddy Spring]] in the Quran, where this possibility is further confirmed. The sun is there described as having a setting place in a muddy spring, and a rising place where people lack shelter. This story is known to derive from the mid-6th century [[Dhul-Qarnayn and the Alexander Romance|Syriac Alexander Legend]].

====Stones and trees say to Muslims: "here is a Jew behind me; come and kill him"====
{{Quote|{{Muslim||2922|reference}}|
The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and '''a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him'''; but the tree Gharqad would not say, for it is the tree of the Jews.
}}

According to the hadith, Muhammad himself used to hear voices from stones as well:
{{Quote|{{Muslim||2277|reference}}|Jabir b. Samura reported Allah's Messenger (may peace be upon him) as saying: I recognise '''the stone in Mecca which used to pay me salutations''' before my advent as a Prophet and I recognise that even now.}}

====Time will pass more quickly (taqaarub az-zamaan)====
{{Quote|Musnad Ahmad 10560|
لا تَقُومُ السَّاعَةُ حَتَّى يَتَقَارَبَ الزَّمَانُ ، فَتَكُونَ السَّنَةُ كَالشَّهْرِ ، وَيَكُونَ الشَّهْرُ كَالْجُمُعَةِ ، وَتَكُونَ الْجُمُعَةُ كَالْيَوْمِ ، وَيَكُونَ الْيَوْمُ كَالسَّاعَةِ ، وَتَكُونَ السَّاعَةُ كَاحْتِرَاقِ السَّعَفَةِ

The Hour will not begin until time passes quickly, so a year will be like a month, and a month will be like a week, and a week will be like a day, and a day will be like an hour, and an hour will be like the burning of a braid of palm leaves.
}}

Islamic scholars have interpreted this variously, without any agreement as to the possible meaning:
{{Quote|[https://islamqa.info/en/answers/34618/one-of-the-signs-of-the-hour-is-that-time-will-pass-more-quickly islamqa.info: One of the signs of the Hour is that time will pass more quickly]|
The scholars differed concerning the meaning of the phrase taqaarub al-zamaan (time passing more quickly). '''There are many views''', the strongest of which is:

That the phrase taqaarub al-zamaan (time passing quickly) may be interpreted literally or metaphorically.
}}

====A man from Qahtan appears, driving the people with his stick====
{{Quote|{{Bukhari|||7117|darussalam}}|
Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "The Hour will not be established till a man from Qahtan appears, driving the people with his stick."
}}

[https://en.wikipedia.org/wiki/Qahtan_(tribe) Qahtan] still exists, but the prophecy remains unfulfilled. <ref>https://www.islamweb.net/ar/fatwa/418273/%D8%B9%D9%84%D8%A7%D9%85%D8%A7%D8%AA-%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9-%D8%A7%D9%84%D8%B5%D8%BA%D8%B1%D9%89-%D8%A7%D9%84%D8%AA%D9%8A-%D9%84%D9%85-%D8%AA%D9%82%D8%B9%D8%8C-%D9%88%D8%B2%D9%85%D9%86-%D8%A5%D8%BA%D9%84%D8%A7%D9%82-%D8%A8%D8%A7%D8%A8-%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9</ref>

====A man called Jahjah will occupy the throne====
{{Quote|{{Muslim||2911|reference}}|
Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The day and the night would not come to an end before a man called al-Jahjah would occupy the throne.
}}

*[https://islamqa.info/ar/answers/118597/%D9%85%D8%A7-%D9%87%D9%8A-%D8%B9%D9%84%D8%A7%D9%85%D8%A7%D8%AA-%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9-%D8%A7%D9%84%D8%B5%D8%BA%D8%B1%D9%89-%D8%A7%D9%84%D8%AA%D9%8A-%D9%84%D9%85-%D8%AA%D9%82%D8%B9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%A7%D9%86 Fatwa] (AR) puts this prophecy among non-fulfilled prophecies

====Conquest of Constantinopole without fighting and the Hour come together====
This hadith is considered da'eef by Albani (but sahih by Dhahabi):
{{Quote|Musnad Ahmad 14:331|
لتفتحن القسطنطينية، فلنعم الأمير أميرها، ولنعم الجيش ذلك الجيش

Verily you shall conquer Constantinople. What a wonderful leader will her
leader be, and what a wonderful army will that army be!
}}

The predictions historically played a huge role in the continued Muslim jihads against the Roman (Byzantine) Empire, and when the Muslims finally conquered it in 1453 it was seen as the fulfillment of an eschatological vision of an apocalypse which never happened.

Another hadith adds that the Hour was expected to come with this conquest:
{{Quote|{{Al Tirmidhi||4|31|2239}}|
Anas bin Malik said:
"Constantinople will be conquered with the coming of the Hour."
}}

The coming of the Dajjal was expected right after the conquest:
{{Quote|{{Abu Dawud||4294|darussalam}} (hasan)|
Narrated Mu'adh ibn Jabal:

The Prophet (ﷺ) said: The flourishing state of Jerusalem will be when Yathrib is in ruins, the ruined state of Yathrib will be when the great war comes, the outbreak of the great war will be at the conquest of Constantinople and the conquest of Constantinople when the Dajjal (Antichrist) comes forth. He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu'adh ibn Jabal).
}}

Another hadith mentions Romans attacking Dabiq before the conquest of Constantinople. The mention of swords makes it hard to re-interpret as a prophecy about another conquest of Constantinople in the future:
{{Quote|{{Muslim||2897|reference}}|
Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The Last Hour would not come until '''the Romans would land at al-A'maq or in Dabiq'''. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army) which would be constituted of excellent martyrs in Allah's eye, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their '''swords''' by the olive trees, the Satan would cry: '''The Dajjal''' has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).
}}

Also:
{{Quote|{{Abu Dawud||4294|darussalam}} (hasan)|
Narrated Mu'adh ibn Jabal:

The Prophet (ﷺ) said: The flourishing state of Jerusalem will be when Yathrib is in ruins, the ruined state of Yathrib will be when the great war comes, the outbreak of the great war will be at the conquest of Constantinople and the conquest of Constantinople when the Dajjal (Antichrist) comes forth. He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu'adh ibn Jabal).
}}

The conquest of Constantinople was predicted to happen without fighting, whereas in fact a fierce siege preceded the final fall of the city:
{{Quote|{{Muslim||2920a|reference}}|
Abu Huraira reported Allah's Apostle (may peace he upon him) saying:

You have heard about a city, one side of which is on land and the other is in the sea ('''Constantinople'''). They said: Allah's Messenger, yes. Thereupon he said: The Last Hour would not come unless seventy thousand persons from Bani lshaq would attack it. When they would land there, '''they will neither fight with weapons nor would shower arrows but would only say: "There is no god but Allah and Allah is the Greatest," ''' and one side of it would fall. Thaur (one of the narrators) said: I think that he said: The part by the side of the ocean. Then they would say for the second time: "There is no god but Allah and Allah is the Greatest" and the second side would also fall, and they would say: "There is no god but Allah and Allah is the Greatest," and the gates would be opened for them and they would enter therein and, they would be collecting spoils of war and distributing them amongst themselves when a noise would be heard saying: Verily, Dajjal has come. And thus they would leave everything there and go back.
}}

Constantinople was [https://en.wikipedia.org/wiki/Fall_of_Constantinople conquered in 1453] by fighting, the Dajjal didn't appear and the city was renamed to Istanbul.

====Conquest of Rome====
{{Quote|{{Muslim||2900|reference}}|
Nafi' b. Utba reported:

We were with Allah's Messenger (ﷺ) in an expedition that there came a people to Allah's Apostle (ﷺ) from the direction of the west. They were dressed in woollen clothes and they stood near a hillock and they met him as Allah's Messenger (ﷺ) was sitting. I said to myself: Better go to them and stand between him and them that they may not attack him. Then I thought that perhaps there had been going on secret negotiation amongst them. I however, went to them and stood between them and him and I remember four of the words (on that occasion) which I repeat (on the fingers of my hand) that he (Allah's Messenger) said: You will attack Arabia and Allah will enable you to conquer it, then you would attack Persia and He would make you to conquer it. '''Then you would attack Rome and Allah will enable you to conquer it, then you would attack the Dajjal and Allah will enable you to conquer him. Nafi' said: Jabir, we thought that the Dajjal would appear after Rome (Syrian territory) would be conquered.'''
}}

The Roman empire was conquered by Mehmet the Conqueror of the Turkish Ottoman dynasty in the 15th century, but the Dajjal did not appear after this event though many in the Muslim world thought he would.

====Byzantines will make truce with Muslims, betray them and attack them====
{{Quote|{{Bukhari|||3176|darussalam}}|
Narrated `Auf bin Mali:

I went to the Prophet (ﷺ) during the Ghazwa of Tabuk while he was sitting in a leather tent. He said, "Count six signs that indicate the approach of the Hour: my death, the conquest of Jerusalem, a plague that will afflict you (and kill you in great numbers) as the plague that afflicts sheep, the increase of wealth to such an extent that even if one is given one hundred Dinars, he will not be satisfied; then an affliction which no Arab house will escape, '''and then a truce between you and Bani Al-Asfar (i.e. the Byzantines) who will betray you and attack you under eighty flags. Under each flag will be twelve thousand soldiers.'''
}}
The prophecy is considered unfulfilled:
{{Quote|[https://www.islamweb.net/en/fatwa/83460/hadith-about-the-romans-attacking-us-under-eighty-flags Hadith about the Romans attacking us under eighty flags]|
Imam Ibn al-Muneer said: 'Till this time the incident of gathering and attacking Rome in this huge number of soldiers has not happened yet. This matter has not taken place yet.
}}

====Conquest of India and the second coming of Jesus come together====
Also known as [[Ghazwa-e-hind|ghazwa-e-hind]].
{{Quote|{{Al Nasai||4|25|3177}} (hasan) from The Book of Jihad, chapter "Invading India"|
It was narrated that Thawban, the freed slave of the Messenger of Allah (ﷺ), said:
"The Messenger of Allah (ﷺ) said: 'There are two groups of my Ummah whom Allah will free from the Fire: The group that invades India (تَغْزُو الْهِنْدَ, ''taghzoo al-hind''), and the group that will be with Isa bin Maryam, peace be upon him.'"
}}

Early conquests of India happened in the 7th century (for example [https://en.wikipedia.org/wiki/Battle_of_Rasil Battle of Rasil]), while author of the hadith collection [https://en.wikipedia.org/wiki/Al-Nasa%27i al-Nasa'i] lived in the 9th century.

The conquest of India is linked to the second coming of Jesus (Isa). In other (although weak) hadiths it's even more explicit:
{{Quote|Na‘eem ibn Hammaad, al-Fitan, p. 409 (daeef)|
The Messenger of Allah (blessings and peace of Allah be upon him) said – and he mentioned India – then he said: “An army of yours will invade India and Allah will grant its conquest to them, until they bring their kings in chains, and Allah will forgive them their sins. Then they will return and when they return, they will find the son of Maryam in ash-Shaam (Syria).” Abu Hurayrah said: If I live to see that campaign, I will sell everything I possess and join the campaign. Then if Allah grants us victory and we return, then I will be Abu Hurayrah the freed (protected from Hellfire). And when we return to Syria we will find there ‘Eesa ibn Maryam. Then I shall make sure that I draw close to him and tell him that I accompanied you, O Messenger of Allah. The Messenger of Allah (blessings and peace of Allah be upon him) smiled and said: “Unlikely, unlikely.” [very difficult?]
}}

The Muslim conquest of India did occur, however the second coming did not follow either these events:
{{Quote|[https://islamqa.info/en/answers/145636/hadith-about-the-conquest-of-india islamqa.info: Hadith about the conquest of India]|
What is mentioned in the hadith of Abu Hurayrah (may Allah have mercy on him), which was narrated by Na‘eem ibn Hammaad, about '''the conquest of India has not happened up till now''', but it will happen when ‘Eesaa ibn Maryam (peace be upon him) descends, if the hadith that says that is saheeh.
}}

====No more Khosrau and Caesar====
In Muhammad's time, the ruler of Persia was called Khosrau and the ruler of the Byzantine empire Caesar.
{{Quote|{{Bukhari|||3027|darussalam}}|
Narrated Abu Huraira:

The Prophet (ﷺ) said, "Khosrau will be ruined, and there will be no Khosrau after him, and Caesar will surely be ruined and there will be no Caesar after him, and you will spend their treasures in Allah's Cause." He called, "War is deceit'.
}}
There are many examples of this prophecy failing for both [https://en.wikipedia.org/wiki/Khosrow Kusrau] and [https://en.wikipedia.org/wiki/Caesar_(title) Caesar]. For example:

*[https://en.wikipedia.org/wiki/Khusrau_Shah Khusrau Shah] was the king of the Justanids in the 10th century
*[https://en.wikipedia.org/wiki/Khusrau_Khan Khusrau Khan] was the Sultan of Delhi in the 14th century
*[https://en.wikipedia.org/wiki/John_Doukas_(Caesar) John Doukas] was a Caesar of the Byzantine empire in the 11th century
*[https://en.wikipedia.org/wiki/Mehmed_the_Conqueror Mehmed the Conqueror] - a 15h century Muslim conqueror, also called himself Caesar

The prophecy is probably referring to the 7th century Islamic conquests. The prediction in Sahih Bukhari was written down in the 9th century.

====Nations will soon call each other to attack Muslims====
{{Quote|{{Abu Dawud||4297|darussalam}}|
The Prophet (ﷺ) said: The people will soon summon one another to attack you as people when eating invite others to share their dish. Someone asked: Will that be because of our small numbers at that time? He replied: No, you will be numerous at that time: but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and last enervation into your hearts. Someone asked: What is wahn (enervation). Messenger of Allah (ﷺ): He replied: Love of the world and dislike of death.
}}

This hadith was invoked by ISIS to rationalize the international coalition that formed against them.

====Romans would form a majority amongst people====
{{Quote|{{Muslim||2898b|reference}}|
Mustaurid Qurashi reported:

I heard Allah's Messenger (ﷺ) as saying: '''The Last Hour would come when the Romans would form a majority amongst people'''. This reached 'Amr b. al-'As and he said: What are these ahadith which are being transmitted from you and which you claim to have heard from Allah's Messenger (ﷺ)? Mustaurid said to him: I stated only that which I heard from Allah's Messenger (ﷺ). Thereupon 'Amr said: If you state this (it is true), for they have the power of tolerance amongst people at the time of turmoil and restore themselves to sanity after trouble, and are good amongst people so far as the destitute and the weak are concerned.
}}

The Roman (Byzantine) empire dissolved without the realization of this prophecy.

====Western people will triumphally follow the truth until the Hour====
{{Quote|{{Muslim||1925|reference}}|
It has been narrated by Sa'd b. Abu Waqqas that the Messenger of Allah (ﷺ) said:

The people of the West will continue to triumphantly follow the truth until the Hour is established.
}}

====Twelve caliphs====
Shi'ite Imamology rests heavily upon this hadith, though has been continuously troubled by it (as have been Sunni scholars), as there appears to be no clear group of "twelve Caliphs" to have appeared in history:{{Quote|{{Muslim||1821d|reference}}|
It has been narrated on the authority of Jabir b. Samura who said:

I heard the Messenger of Allah (ﷺ) say: Islam will continue to be triumphant until there have been '''twelve Caliphs'''. Then the Prophet (ﷺ) said something which I could not understand. I asked my father: What did he say? He said: He has said that all of them (twelve Caliphs) will be from the Quraish.
}}
{{Quote|{{Muslim||1822a|reference}}|
It has been narrated on the authority of Amir b. Sa'd b. Abu Waqqas who said:

I wrote (a letter) to Jabir b. Samura and sent it to him through my servant Nafi', asking him to inform me of something he had heard from the Messenger of Allah (ﷺ). He wrote to me (in reply): I heard the Messenger of Allah (ﷺ) say on Friday evening, the day on which al-Aslami was stoned to death (for committing adultery): '''The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish'''. also heard him say: A small force of the Muslims will capture the white palace, the police of the Persian Emperor or his descendants. I also heard him say: Before the Day of Judgment there will appear (a number of) impostors. You are to guard against them. I also heard him say: When God grants wealth to any one of you, he should first spend it on himself and his family (and then give it in charity to the poor). I heard him (also) say: I will be your forerunner at the Cistern (expecting your arrival).
}}

Commentaries by (Sunni) Islamic scholars:
{{Quote|Ibn Hajar, Fathul-Bari, vol. 13, p.211|
لم ألق أحدا يقطع في هذا الحديث يعني بشيء معين

I have not met anyone who could be certain about the meaning of this hadith!
}}
{{Quote|Ibn Jouzi, Kashful-Majhool, vol.1 p.449|
هذا الحديث قد أطلت البحث عنه، وتطلّبت مظانّه، وسألت عنه، فما رأيت أحدا وقع على المقصود به

I have researched for long to understand this hadith and referred to many references and made much enquiries about it, yet I did not meet anyone who could understand it.
}}

====Rain which will destroy all dwellings except tents====
{{Quote|Musnad Ahmad 7554 (sahih)|
حدثنا عبد الله حدثني أبي ثنا أبو كامل وعفان قالا ثنا حماد عن سهيل قال عفان في حديثه قال أنا سهيل بن أبي صالح عن أبيه عن أبي هريرة قال قال رسول الله صلى الله عليه و سلم : لا تقوم الساعة حتى يمطر الناس مطرا لا تكن منه بيوت المدر ولا تكن منه الا بيوت الشعر
تعليق شعيب الأرنؤوط : إسناده صحيح على شرط مسلم

The Hour will not come until there has been rain which
will destroy all dwellings except tents
}}
====Not living according to the sharia causes infighting between Muslims====
{{Quote|{{Ibn Majah||5|36|4019}}|
It was narrated that ‘Abdullah bin ‘Umar said:
“The Messenger of Allah ﷺ turned to us and said: ‘O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands. '''Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.’”'''
}}

As the Muslim community split into warring factions very quickly after the death of the prophet, this hadith is almost certainly another example of ''vaticinium ex eventu'' about events of the various Muslim civil war, fitnahs, revolts, and unrest from the 7th and 8th centuries.

====12 thousand from Aden Abyan will make Islam victorious====
{{Quote|Musnad Ahmad 5/33 (sahih)|
يخرجُ من عدنِ أَبْيَنَ اثنا عشرَ ألفًا ينصرونَ اللهَ ورسولَهُ هم خيرُ مَن بيني وبينهم

Out of Aden-Abyan will come 12000, giving victory to the (religion of) Allah and His Messenger. They are the best between me and them.
}}

====Group of Muslims will remain victorious until Allah's order====
{{Quote|{{Bukhari|||7311|darussalam}}|
Narrated Al-Mughira bin Shu`ba:

The Prophet (ﷺ) said, "A group of my follower swill remain predominant (victorious) till Allah's Order (the Hour) comes upon them while they are still predominant (victorious).
}}

====Ninety-nine dragons in infidel's grave until the Hour====
{{Quote|Mishkat al-Masabih 134 (Hasan according to Zubair Alizai, Daeef according to Albani)|
Abu Sa'id reported God’s messenger as saying, “Ninety-nine dragons will be given power over an infidel in his grave, and will bite and sting him till the last hour comes. If one of those dragons were to breathe over the earth, it would bring forth no green thing."

Darimi transmitted it, and Tirmidhi transmitted something similar, but he said seventy instead of ninety-nine.
}}

====Periods of fitnah====
{{Quote|{{Abu Dawud||4242|darussalam}}|
Narrated Abdullah ibn Umar:

When we were sitting with the Messenger of Allah (ﷺ), he talked about periods of trial (fitnahs), mentioning many of them.

When he mentioned the one when people should stay in their houses, some asked him: Messenger of Allah, what is the trial (fitnah) of staying at home?

He replied: It will be flight and plunder. Then will come a test which is pleasant. Its murkiness is due to the fact that it is produced by a man from the people of my house, who will assert that he belongs to me, whereas he does not, for my friends are only the God-fearing. Then the people will unite under a man who will be like a hip-bone on a rib. Then there will be the little black trial which will leave none of this community without giving him a slap, and when people say that it is finished, it will be extended. During it a man will be a believer in the morning and an infidel in the evening, so that the people will be in two camps: the camp of faith which will contain no hypocrisy, and the camp of hypocrisy which will contain no faith. When that happens, expect the Antichrist (Dajjal) that day or the next.
}}

====Inheritance is not distributed====
{{Quote|{{Muslim||2899a|reference}}|
لاَ تَقُومُ حَتَّى لاَ يُقْسَمَ مِيرَاثٌ وَلاَ يُفْرَحَ بِغَنِيمَةٍ

..The Last Hour would not come until shares of '''inheritance are not distributed''' and there is no rejoicing over spoils of war...
}}
====People don't rejoice over spoils of war====
{{Quote|{{Muslim||2899a|reference}}|
لاَ تَقُومُ حَتَّى لاَ يُقْسَمَ مِيرَاثٌ وَلاَ يُفْرَحَ بِغَنِيمَةٍ

..The Last Hour would not come until shares of inheritance are not distributed and '''there is no rejoicing over spoils of war'''...
}}

====Muslims will soon flee to mountains from persecution====
{{Quote|{{Bukhari|||20|darussalam}}|
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُوشِكُ أَنْ يَكُونَ خَيْرَ مَالِ الْمُسْلِمِ غَنَمٌ يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَمَوَاقِعَ الْقَطْرِ يَفِرُّ بِدِينِهِ مِنْ الْفِتَنِ

“Soon the best property of a Muslim will be a flock of sheep he takes to the top of a mountain, or in the valleys of rainfall, fleeing with his religion from tribulations.”
}}

====All believers will go to Syria====
{{Quote|Al-Mustadrak alaa al-Sahihain 8461 (sahih)|
يأتي على الناس زمان لا يبقى فيه مؤمن إلا لحق بالشام

A time will come to people when no believer remains except that he came over to As-Sham
}}

====Extinction of the Quraysh tribe====
{{Quote|Musnad Ahmad 16/186 (sahih)|
أسرعُ قبائلِ العربِ فناءً قريشٌ ويوشكُ أن تمرَّ المرأةُ بالنعلِ فتقول إن هذا نعلُ قرشيُّ

The fastest Arab tribe in extinction is Quraysh. Soon a woman will pass by a sandal, then she will say that this is a sandal of a Qurashi.
}}

====Arabs will be exterminated and go to hell====
Hadith da'eef:
{{Quote|{{Ibn Majah||5|36|3967}} (da'eef) and others|
It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah (ﷺ) said:
“There will be a tribulation which will utterly destroy the Arabs, and those who are slain will be in Hell. At that time the tongue will be worse than a blow of the sword.”
}}

====Last of the ummah will curse the first====
Fabricated (mawdu') hadith:
{{Quote|{{Ibn Majah||1|1|263}} (mawdu)|
It was narrated that Jabir said:
"The Messenger of Allah said: 'When the last people of this Ummah curse the first, (at that time) whoever conceals a Hadith will be concealing what Allah has revealed.'" (Maudu')
}}

====Pilgrimage to Makka will be abandoned====
{{Quote|{{Bukhari|||1593|darussalam}}|
Narrated Abu Sa`id Al-Khudri:

The Prophet (ﷺ) said "The people will continue performing the Hajj and `Umra to the Ka`ba even after the appearance of Gog and Magog." Narrated Shu`ba extra: The Hour (Day of Judgment) will not be established till the Hajj (to the Ka`ba) is abandoned.
}}

====Disappearance of faith====
{{Quote|{{Muslim||148b|reference}}, chapter The Disappearance of Faith at the End of Time|
It is narrated on the authority of Anas that the Messenger of Allah (ﷺ) said:

"The Hour (Resurrection) will not occur as long as anyone says: 'Allah, Allah.'"
}}

This follows the theme of religion decreasing while sin increases before the end of times.

====Islam will be widespread====
Although Muhammad in the hadith predicted that Islam will disappear, he also predicted that Islam will succeed:
{{Quote|Musnad Aḥmad 16509 (sahih)|
Tamim al-Dari reported: The Messenger of Allah, peace and blessings be upon him, said, “This matter will certainly reach every place touched by the night and day. Allah will not leave a house or residence but that Allah will cause this religion to enter it, by which the honorable will be honored and the disgraceful will be disgraced. Allah will honor the honorable with Islam and he will disgrace the disgraceful with unbelief.”
}}
{{Quote|{{Al Tirmidhi||4|31|2176}} (sahih)|
"Indeed Allah gathered the earth for me so that I saw its east and its west. And surely my Ummah's authority shall reach over all that was shown to me of it.
}}

If these traditions go back to Muhammad, the seem to indicate different ideas Muhammad had about the future;otherwise they may indicate the feelings of the groups of people who fabricated these hadiths at later points in Muslim history.

====The Quran will disappear overnight====
{{Quote|Sunan al-Dārimī 3343 (hasan)|
عَنْ زِرٍّ عَنْ ابْنِ مَسْعُودٍ رضي الله عنه قَالَ لَيُسْرَيَنَّ عَلَى الْقُرْآنِ ذَاتَ لَيْلَةٍ فَلَا يُتْرَكُ آيَةٌ فِي مُصْحَفٍ وَلَا فِي قَلْبِ أَحَدٍ إِلَّا رُفِعَتْ

The Quran will vanish in one night. No verse in the scripture or in the heart of anyone will be left behind.
}}

====Islam will wear out====
{{Quote|{{Ibn Majah||5|36|4049}} (sahih) and others <ref>http://hdith.com/?s=%D9%8A%D8%AF%D8%B1%D8%B3+%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85%D8%8C+%D9%83%D9%85%D8%A7+%D9%8A%D8%AF%D8%B1%D8%B3+%D9%88%D8%B4%D9%8A+%D8%A7%D9%84%D8%AB%D9%88%D8%A8</ref>|
يدرُسُ الإسلامُ كما يدرُسُ وَشيُ الثَّوبِ حتَّى لا يُدرَى ما صيامٌ، ولا صلاةٌ، ولا نسُكٌ، ولا صدَقةٌ، ولَيُسرى على كتابِ اللَّهِ عزَّ وجلَّ في ليلَةٍ، فلا يبقى في الأرضِ منهُ آيةٌ، وتبقَى طوائفُ منَ النَّاسِ الشَّيخُ الكبيرُ والعجوزُ، يقولونَ: أدرَكْنا آباءَنا على هذِهِ الكلمةِ، لا إلَهَ إلَّا اللَّهُ، فنحنُ نقولُها فقالَ لَهُ صِلةُ: ما تُغني عنهم: لا إلَهَ إلَّا اللَّهُ، وَهُم لا يَدرونَ ما صلاةٌ، ولا صيامٌ، ولا نسُكٌ، ولا صدقةٌ؟ فأعرضَ عنهُ حُذَيْفةُ، ثمَّ ردَّها علَيهِ ثلاثًا، كلَّ ذلِكَ يعرضُ عنهُ حُذَيْفةُ، ثمَّ أقبلَ علَيهِ في الثَّالثةِ، فقالَ: يا صِلةُ، تُنجيهِم منَ النَّار ثلاثًا

“Islam will wear out as embroidery on a garment wears out, until no one will know what fasting, prayer, (pilgrimage) rites and charity are. The Book of Allah will be taken away at night, and not one Verse of it will be left on earth. And there will be some people left, old men and old women, who will say: “We saw our fathers saying these words: ‘La ilaha illallah’ so we say them too.” Silah said to him: “What good will (saying): La ilaha illallah do them, when they do not know what fasting, prayer, (pilgrimage) rites and charity are?” Hudhaifah turned away from his. He repeated his question three times, and Hudhaifah turned away from him each time. Then he turned to him on the third time and said: “O Silah! It will save them from Hell,” three times.
}}

====Islam will end up like a snake crawling back into its hole====
{{Quote|{{Muslim||146|reference}}|
It is narrated on the authority of Ibn 'Umar ('Abdullah b. 'Umar) that the Messenger of Allah (ﷺ) observed:

Verily Islam started as something strange and it would again revert (to its old position) of being strange just as it started, and it would recede between the two mosques just as the serpent crawls back into its hole.
}}

In other hadith, Muhammad described belief in Islam as a snake:
{{Quote|{{Bukhari|||1876|darussalam}}|
Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "Verily, Belief returns and goes back to Medina as a snake returns and goes back to its hole (when in danger).
}}

====Countries colonized by Muslims will stop paying them and Muslims will be poor again====
The hadith is in the chapter called "Making Endowments Of The Lands Of As-Sawad, And The Lands That Were Conquered By Force":
{{Quote|{{Abu Dawud||3035|darussalam}}|
Abu Hurairah reported the Messenger of Allah (ﷺ) as saying “Iraq will prevent its measure (qafiz) and dirham. Syria will prevent its measure (mudi) and dinar. Egypt will prevent its measure (irdabb) and dinar. Then you will return to the position where you started. Zuhair said this three times. The flesh and blood of Abu Hurairah witnessed it.
}}

====Buttocks of women of Daus are moving around the Yemenite Kaba====

{{Quote|{{Bukhari|||7116|darussalam}}|
Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "The Hour will not be established till '''the buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa'''." Dhi-al-Khalasa was the idol of the Daus tribe which they used to worship in the Pre Islamic Period of ignorance.
}}

It was interpreted metaphorically as a rise of polytheism because the idol was destroyed and the people were killed before it came true :
{{Quote|{{Muslim||2476a|reference}}|
Jabir reported that there was in pre-Islamic days a temple called '''Dhu'l- Khalasah and it was called the Yamanite Ka'ba''' or the northern Ka'ba. Allah's Messenger (ﷺ) said unto me:

Will you rid me of Dhu'l-Khalasah and so I went forth at the head of 350 horsemen of the tribe of Ahmas and '''we destroyed it and killed whomsoever we found there'''. Then we came back to him (to the Holy Prophet) and informed him and he blessed us and the tribe of Ahmas.
}}

====People commonly have sex in the streets, like donkeys====
{{Quote|Sahih Ibn Hibban 6/345 (sahih) and others <ref>http://hdith.com/?s=%D9%84%D9%8E%D8%A7+%D8%AA%D9%8E%D9%82%D9%8F%D9%88%D9%85%D9%8F+%D8%A7%D9%84%D8%B3%D9%91%D9%8E%D8%A7%D8%B9%D9%8E%D8%A9%D9%8F+%D8%AD%D9%8E%D8%AA%D9%91%D9%8E%D9%89+%D9%8A%D9%8E%D8%AA%D9%8E%D8%B3%D9%8E%D8%A7%D9%81%D9%8E%D8%AF%D9%8E+%D8%A7%D9%84%D9%86%D9%91%D9%8E%D8%A7%D8%B3%D9%8F+%D9%81%D9%90%D9%8A+%D8%A7%D9%84%D8%B7%D9%91%D9%8F%D8%B1%D9%8F%D9%82%D9%90+%D8%AA%D9%8E%D8%B3%D9%8E%D8%A7%D9%81%D9%8F%D8%AF%D9%8E+%D8%A7%D9%84%D9%92%D8%AD%D9%8E%D9%85%D9%90%D9%8A%D8%B1%D9%90</ref>|
لا تقومُ السَّاعةُ حتَّى يتسافدَ النَّاسُ في الطُّرقِ تسافُدَ الحميرِ

The Hour shall not commence until the people engage in sexual
intercourse in the streets just like donkeys.
}}

Public sex was already happening among ancient civilizations.<ref>[https://www.psychologytoday.com/us/blog/all-about-sex/201809/orgies-through-the-ages Orgies Through the Ages]</ref>

====Rise of polytheism====
{{Quote|Sunan Abi Dawud 4252|
..the Last Hour will not come before the tribes of my people attach themselves to the polytheists and tribes of my people worship idols..
}}
Polytheism has in fact become less popular with time, at least as the word is commonly understood.

====People will worship goddesses Lat and Uzza again====
The goddesses [[Lat]] and [[Uzza]] were worshiped by Arabs before the Islamic conquest of Arabia.

{{Quote|{{Muslim||2907a|reference}}|
'A'isha reported:

I heard Allah's Messenger (ﷺ) as saying: '''The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza'''. I said: Allah's Messenger, I think when Allah has revealed this verse:" He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (ix. 33), it implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.
}}

====All believers will be killed by a wind from Allah and only evil people (= non-Muslims) will survive====
{{Quote|{{Muslim||2907a|reference}}|
'A'isha reported:

I heard Allah's Messenger (ﷺ) as saying: The (system) of night and day would not end until the people have taken to the worship of Lat and 'Uzza'. I said: Allah's Messenger, I think when Allah has revealed this verse:" He it is Who has sent His Messenger with right guidance, and true religion, so that He may cause it to prevail upon all religions, though the polytheists are averse (to it)" (ix. 33), it implies that (this promise) is going to be fulfilled. Thereupon he (Allah's Apostle) said: It would happen as Allah would like. '''Then Allah would send the sweet fragrant air by which everyone who has even a mustard grain of faith in Him would die''' and those only would survive who would have no goodness in them. And they would revert to the religion of their forefathers.
}}

====Killing neighbors and family members====
{{Quote|al-Adab al-Mufrad 118 (classified as "very good" by Albani)|
عَنْ أَبِي مُوسَى‏ قَالَ رَسُولُ اللهِ صلى الله عليه وسلم‏ لاَ تَقُومُ السَّاعَةُ حَتَّى يَقْتُلَ الرَّجُلُ جَارَهُ وَأَخَاهُ وَأَبَاهُ

The Messenger of Allah, peace and blessings be upon him, said, “The Hour will not be established until a man kills his neighbor, his brother, and his father.”
}}

====Abundance of deaths by lightning====
{{Quote|Musnad Ahmad, vol. 3 pg. 64/65 (sahih)|
تَكثُرُ الصَّواعِقُ عِندَ اقْتِرابِ السَّاعةِ، حتَّى يَأتيَ الرَّجُلُ القَومَ، فيقولَ: مَن صَعِقَ قِبَلَكمُ الغَداةَ؟ فيَقولون: صَعِقَ فُلانٌ وفُلانٌ.

There will be an abundance of lightning with the coming of the Hour, until a man comes to a tribe asking: Who was struck today? Then they say: So and so
}}
John Jensenius (a lightning specialist) said that the number of injuries and deaths caused by lightning is actually going down. <ref>https://www.cbsnews.com/news/are-lightning-strikes-becoming-more-common/</ref>

====Luka bin Luka will be the happiest person====
{{Quote|{{Al Tirmidhi||4|31|2209}} (sahih)|
Hudhaifah bin Al-Yaman narrated that the Messenger of Allah(s.a.w) said:
"The Hour will not be established until the happiest of people in the world is Luka' bin Luka'."
}}

Scholars interpreted the name "Luka bin Luka" (لكع بن لكع) to mean "the most despicable/wicked/evil"<ref>https://www.islamweb.net/ar/fatwa/18510/%D9%85%D8%B9%D9%86%D9%89-%D9%84%D9%83%D8%B9-%D8%A8%D9%86-%D9%84%D9%83%D8%B9-%D8%A7%D9%84%D9%88%D8%A7%D8%B1%D8%AF-%D8%A8%D8%A7%D9%84%D8%AD%D8%AF%D9%8A%D8%AB</ref> and "wickedness", rather than a specific person

====Wine, musical instruments and singing girls will turn Muslims into monkeys and pigs====
{{Quote|{{Ibn Majah||5|36|4020}}|
لَيَشْرَبَنَّ نَاسٌ مِنْ أُمَّتِي الْخَمْرَ يُسَمُّونَهَا بِغَيْرِ اسْمِهَا يُعْزَفُ عَلَى رُءُوسِهِمْ بِالْمَعَازِفِ وَالْمُغَنِّيَاتِ يَخْسِفُ اللَّهُ بِهِمُ الأَرْضَ وَيَجْعَلُ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ

It was narrated from Abu Malik Ash’ari that the Messenger of Allah (ﷺ) said:
“People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.”
}}

Since the hadith literally says "is played upon their heads with musical instruments" (يُعْزَفُ عَلَى رُءُوسِهِمْ بِالْمَعَازِفِ) some claim that it is a prediction of headphones. But it says "played", not "placed" upon their heads, the word "instruments" is in the plural form and the singing girls are obviously real singing girls, while with head phones the singing would be included in the headphones. The interpretation that the word "musical instruments" (معازف) refers to musical instruments fits much better into the context.

Muhammad himself listened to singing girls, perhaps he was in a better mood since it was the day of Eid:{{Quote|{{Bukhari|||952|darussalam}}|
Narrated Aisha:

Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, "Musical instruments of Satan in the house of Allah's Messenger (ﷺ) !" It happened on the `Id day and Allah's Messenger (ﷺ) said, "O Abu Bakr! There is an `Id for every nation and this is our `Id."
}}

Wine and singing was already mentioned in pre-Islamic Arab poetry:
{{Quote|Dhu Jadan al-Himyari, Sirat Rasul Allah p. 19|
Peace, confound you! You can't turn me from my purpose

Thy scolding dries my spittle!

To '''the music of singers''' in times past 'twas fine

When we drank our fill of purest noblest wine.

'''Drinking freely of wine brings me no shame'''

If my behaviour no boon-companion would blame.

For death no man can hold back Though he drink the perfumed potions of the quack.
}}

====Milking, clothes and tank before the Hour====
{{Quote|Sahih Muslim 41:7054|
Abu Huraira reported Allah's Messenger (ﷺ) as saying:

The Last Hour would come (so sudden) that a person would be milking the she- camel and the (milk) would not reach the brim of the vessel that the Last Hour would come, and the two persons would be engaged in buying and selling of the clothes and their bargain would not be struck before the Last Hour would come. And someone would be setting his tank in order and he would have hardly set it right when the Last Hour would come.
}}

====Allah will put pieces of the world on his fingers====
Muhammad agreed with this prophecy presented by a Jewish Scholar
{{Quote|Sahih Muslim Book 39, Hadith 6699|
Abdullah b. Mas'ud reported that a Jewish scholar came to Allah's Apostle (may peace he upon him) and said:

Muhammad, or Abu al-Qasim, verily, Allah, the Exalted and Glorious would carry the Heavens on the Day of Judgment upon one finger and earths upon one finger and the mountains and trees upon one finger and the ocean and moist earth upon one finger, and in fact the whole of the creation upon one finger, and then He would stir them and say: I am your Lord, I am your Lord. Thereupon Allah's Messenger (ﷺ) smiled testifying what that scholar had said. He then recited this verse:" And they honour not Allah with the honour due to Him; and the whole earth will be in His grip on the Day of Resurrection and the heaven rolled up in His right hand. Glory be to Him I and highly Exalted is He above what they associate (with Him)" (Az-Zumar:67).
}}

====Medina banishes its evils====
{{Quote|{{Muslim||1381|reference}}|
Abu Huraira (Allah be pleased with him) reported Allah's Messenger (ﷺ) as saying:

A time will come for the people (of Medina) when a man will invite his cousin and any other near relation: Come (and settle) at (a place) where living is cheap, come to where there is plenty, but Medina will be better for them; would they know it! By Him in Whose Hand is my life, none amongst them would go out (of the city) with a dislike for it, but Allah would make his successor in it someone better than be. Behold. Medina is like furnace which eliminates from it the impurities. And '''the Last Hour will not come until Medina banishes its evils''' just as a furnace eliminates the impurities of iron.
}}
====Nobody will accept charity====
{{Quote|{{Bukhari|||1411|darussalam}}|
Narrated Haritha bin Wahab:

I heard the Prophet (ﷺ) saying, "O people! Give in charity as a time will come upon you when a person will wander about with his object of charity and will not find anybody to accept it, and one (who will be requested to take it) will say, "If you had brought it yesterday, would have taken it, but today I am not in need of it."
}}

====Not paying zakat will cause a lack of rain====
{{Quote|{{Ibn Majah||5|36|4019}}|
It was narrated that ‘Abdullah bin ‘Umar said:
“The Messenger of Allah ﷺ turned to us and said: ‘O Muhajirun, there are five things with which you will be tested, and I seek refuge with Allah lest you live to see them: Immorality never appears among a people to such an extent that they commit it openly, but plagues and diseases that were never known among the predecessors will spread among them. They do not cheat in weights and measures but they will be stricken with famine, severe calamity and the oppression of their rulers. '''They do not withhold the Zakah of their wealth, but rain will be withheld from the sky, and were it not for the animals, no rain would fall on them'''. They do not break their covenant with Allah and His Messenger, but Allah will enable their enemies to overpower them and take some of what is in their hands. Unless their leaders rule according to the Book of Allah and seek all good from that which Allah has revealed, Allah will cause them to fight one another.’”
}}

====Swelling of crescents [The Moon]====
{{Quote|Sahih Al-Jami' 5898 (sahih) and others <ref>http://hdith.com/?s=%D9%85%D9%90%D9%86+%D8%A7%D9%82%D9%92%D8%AA%D9%90%D8%B1%D8%A7%D8%A8%D9%90+%D8%A7%D9%84%D8%B3%D9%8E%D9%91%D8%A7%D8%B9%D9%8E%D8%A9%D9%90+%D8%A7%D9%86%D8%AA%D9%90%D9%81%D9%8E%D8%A7%D8%AE%D9%8F+%D8%A7%D9%84%D8%A3%D9%87%D9%90%D9%84%D9%8E%D9%91%D8%A9%D9%90&order=color</ref>|
مِنَ اقترابِ الساعَةِ انتفاخُ الأهِلَّةِ

From approaching of the Hour is the swelling of crescents
}}

====An Abyssinian will destroy the Kaba====
{{Quote|Sahih Muslim 7:6953/2909c|
Abu Huraira reported Allah's Messenger ﷺ as saying: It would be an Abyssinian having two small shanks who would destroy the House ol Allah, the Exalted and Glorious.
}}

====Collapse, transformation and stoning from the sky====
{{Quote|{{Al Tirmidhi||4|31|2185}} sahih|حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا صَيْفِيُّ بْنُ رِبْعِيٍّ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ يَكُونُ فِي آخِرِ هَذِهِ الأُمَّةِ خَسْفٌ وَمَسْخٌ وَقَذْفٌ ‏"‏ ‏.‏ قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ قَالَ ‏"‏ نَعَمْ إِذَا ظَهَرَ الْخَبَثُ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ مِنْ حَدِيثِ عَائِشَةَ لاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الْوَجْهِ ‏.‏ وَعَبْدُ اللَّهِ بْنُ عُمَرَ تَكَلَّمَ فِيهِ يَحْيَى بْنُ سَعِيدٍ مِنْ قِبَلِ حِفْظِهِ ‏.‏

'Aishah narrated "The Messenger of Allah(s.a.w) said:
'In the end of this Ummah there will be a collapse, transformation, and Qadhf."' She said :"I said: 'O Messenger of Allah! Will they be destroyed while they are righteous among them?' He said: 'Yes, when evil is dominant."'
}}

It's just three vague words خَسْفٌ وَمَسْخٌ وَقَذْفٌ (khasf and maskh and qadhf). Tafsir:
{{Quote|Al-Munawi - Fayd al-Qadir|
3176 - (بين يدي الساعة مسخ) قلب الخلقة من شيء إلى شيء أو تحويل الصورة إلى أقبح منها أو مسخ القلوب (وخسف) أي غور في الأرض (وقذف) أي رمي بالحجارة من جهة السماء

maskh - transformation of creation from its shape to an uglier one

khasf - a depression in the Earth

qadhf - pelting with stones from the sky

}}

====Euphrates will uncover a mountain of gold soon====
{{Quote|{{Bukhari|||7119|darussalam}}|
Narrated Abu Huraira:

Allah's Messenger (ﷺ) said, "'''Soon the river "Euphrates" will disclose the treasure (the mountain) of gold''', so whoever will be present at that time should not take anything of it." Al-A'raj narrated from Abii Huraira that the Prophet (ﷺ) said the same but he said, "It (Euphrates) will uncover a mountain of gold (under it).
}}
{{Quote|{{Muslim||2894a|reference}}|
Abu Huraira reported Allah's Messenger ﷺ as saying: The Last Hour would not come before the Euphrates uncovers a mountain of gold, for which people would fight. Ninety-nine out of each one hundred would die but every man amongst them would say that perhaps he would be the one who would be saved (and thus possess this gold).
}}

No mountain of gold was found uncovered by the Euphrates soon thereafter, let alone an exceptionally deadly conflict over the ownership of such gold. There is a gold mine more than a kilometer from the Euphrates which is claimed to fulfil the prophecy (the Copler mine in Erzincan province, Turkey). This was neither uncovered by the Euphrates, nor is it a mountain, nor has there been a deadly scramble to possess it.

The hadith prophecy is simply one adapted from the well known Biblical apocalypse, [https://www.biblegateway.com/passage/?search=Revelation%2016&version=NIV Revelation 16:12], "The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East." In Revelation, this occurs in the context of a series of bowls of wrath poured out in highly symbolic language. The meaning is very obviously not literal.

====Gender ratio will be 50 women to 1 men====
{{Quote|{{Bukhari|||81|darussalam}}|
I will narrate to you a Hadith and none other than I will tell you about after it. I heard Allah's Messenger (ﷺ) saying: From among the portents of the Hour are (the following): -1. Religious knowledge will decrease (by the death of religious learned men). -2. Religious ignorance will prevail. -3. There will be prevalence of open illegal sexual intercourse. -4. '''Women will increase in number and men will decrease in number so much so that fifty women will be looked after by one man.'''
}}

====Knowledge will be sought from young people====
{{Quote|al-Mu’jam al-Kabīr 908 (sahih)|
عَنْ أَبِي أُمَيَّةَ اللَّخْمِيِّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ مِنْ أَشْرَاطِ السَّاعَةِ ثَ أَنْ يُلْتَمَسَ الْعِلْمَ عِنْدَ الْأَصَاغِرِ

The Prophet, peace and blessings be upon him, said, “Verily, among the signs of the Hour is that knowledge will be sought from the young.”
}}

====Seventy-three sects====
{{Quote|{{Al Tirmidhi||5|38|2640}} (hasan)|
Narrated Abu Hurairah:
that the Messenger of Allah (ﷺ) said: "The Jews split into seventy-one sects, or seventy-two sects, and the Christians similarly, and my Ummah will split into seventy-three sects."
}}

====Emergence of Sufyani====
This hadith is da'eef:
{{Quote|al-Mustadrak 4/520 (da'eef)|
يخرج رجل يقال له السفياني في عمق دمشق ، وعامة من يتبعه من كلب ، فيقتل حتى يبقر بطون النساء ويقتل الصبيان ، فتجمع لهم قيس فيقتلها حتى لا يمنع ذنب تلعة ، ويخرج رجل من أهل بيتي في الحرة فيبلغ السفياني فيبعث إليه جنداً من جنده فيهزمهم ، فيسير إليه السفياني بمن معه ، حتى إذا صار ببيداء من الأرض خسف بهم ، فلا ينجو منهم إلا المخبر عنهم

There will emerge a man called as-Sufyaani from the depths of Damascus, and most of those who follow him will be from (the tribe of) Kalb. He will kill many people until he rips open the bellies of women and kill children. (The tribe of) Qays will gather against him and he will kill them. A man from my family will emerge in the harrah, and news of that will reach as-Sufyaani. He will send troops against him and he will defeat them. Then as-Sufyaani will march towards him accompanied by those who are with him, then when he is in a plain, they will be swallowed up by the earth and none of them will be saved except the one who will tell others about them.
}}

====Muslims in mosque won't find an imam to lead them in prayer====
This hadith is da'eef:
{{Quote|Sunan Abu Dawud Book 2, Hadith 581, chapter It Is Disliked To Refuse The Position Of Imam|
Narrated Sulamah daughter of al-Hurr:

I heard the Messenger of Allah (ﷺ) say: One of the signs of the Last Hour will be that people in a mosque will refuse to act as imam and will not find an imam to lead them in prayer.
}}

 
{{Quote|{{Al Nasai||1|10|783}} chapter "When people are together and are all of the same status"|
It was narrated from Abu Sa'eed that the Prophet (ﷺ) said:
"when there are three people let one of them lead the prayer, and the one who is most entitled to lead the prayer is the one who has most knowledge of the Qur'an."
}}

This prophecy was included in a chapter called "It Is Disliked To Refuse The Position Of Imam", and is perhaps best understood as a sort of moral exhortation to lead prayer when a prayer needs to be led.

====Dajjal nor plague will be able to enter Medina====
{{Quote|{{Al Tirmidhi||4|31|2242}} (sahih)|
Anas narrated that the Messenger of Allah(s.a.w) said:
"The Dajjal will come to Al-Madinah to find the angels have surrounded it. Neither the plague nor the Dajjal will enter it, if Allah wills."
}}Medina, historically, has not proven to be especially or at all plague-proof. Moreover, during plagues, the Saudi government (and the caliphates, historically) had to close off access to Mecca and Medina to prevent the spread of disease.

====Jesus will break the cross, kill the pigs and abolish Jizyah====
{{Quote|{{Ibn Majah||5|36|4078}} (sahih)|
It was narrated from Abu Hurairah that the Prophet (ﷺ) said:
"The Hour will not begin until 'Eisa bin Maryam comes down as a just judge and a just ruler. He will break the cross, kill the pigs and abolish the Jizyah, and wealth will become so abundant that no one will accept it."
}}

====Gog and Magog will drink out the lake of Tiberias====
{{Quote|{{Muslim||2937a|reference}}|
And then Allah would send Gog and Magog and they would swarm down from every slope. The first of them would pass the lake of Tiberias and drink out of it. And when the last of them would pass, he would say: There was once water there.
}}

Gog and Magog are described in the hadith and Quran as tribes on Earth blocked by a big iron wall, erected by
[[Category:Dhul-Qarnayn|Dhul-Qarnayn]]
, that will be unlocked at the end of times. There are supposed to be so many of them that they will drink the entire lake of Tiberias (Sea of Galilee) dry.

====Gog and Magog will successfully dig through the wall====
{{Quote|{{Ibn Majah||5|36|4080}}|
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said:
"Gog and Magog people dig every day until, when they can almost see the rays of the sun, the one in charge of them says: "Go back and we will dig it tomorrow." Then Allah puts it back, stronger than it was before. (This will continue) until, when their time has come, and Allah wants to send them against the people, they will dig until they can almost see the rays of the sun, then the one who is in charge of them will say: "Go back, and we will dig it tomorrow if Allah wills.' So '''they will say: "If Allah wills." Then they will come back to it and it will be as they left it. So they will dig and will come out to the people''', and they will drink all the water. The people will fortify themselves against them in their fortresses. They will shoot their arrows towards the sky and they will come back with blood on them, and they will say: "We have defeated the people of earth and dominated the people of heaven." Then Allah will send a worm in the napes of their necks and will kill them thereby.'" The Messenger of Allah (ﷺ) said: "By the One in Whose Hand is my soul, the beasts of the earth will grow fat on their flesh."
}}

====Muslims will use bows, arrows and shields of Gog and Magog as firewood for 7 years====
{{Quote|{{Ibn Majah||5|36|4076}} (sahih)|
It was narrated from Nawwas bin Sam'an that the Messenger of Allah (ﷺ) said:
"The Muslims will use the bows, arrows and shields of Gog and Magog as firewood, for seven years.'"
}}

==See also==

*[[Quranic Prophecies]]

External:

*[https://www.marefa.org/%D8%B9%D9%84%D8%A7%D9%85%D8%A7%D8%AA_%D8%A7%D9%84%D8%B3%D8%A7%D8%B9%D8%A9_%D9%81%D9%8A_%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85 List of Muhammad's prophecies] (Arabic)
*[https://rationalwiki.org/wiki/Biblical_prophecies#Criteria_for_a_true_prophecy RationalWiki: Biblical prophecies, Criteria for a true prophecy] (could be analogically applied to Islamic prophecies)
*[https://detechter.com/15-ancient-hindu-predictions-that-have-come-true/#List_of_15_Ancient_Hindu_Prophecy_From_Bhagavata_Purana 15 Hindu predictions] - ''Comparing and contrasting Islamic prophecies with those of other religions' scriptures predictions is instructive''

==References==

[[Category:Prophecies]]
<references />
[[Category:Hadith]]
[[Category:Miracles]]
[[Category:Muhammad]]
[[Category:Sacred history]]
[[Category:Eschatology]]
[[Category:Revelation]]
[[Category:Qadr (fate)]]

Muhammads Marriages of Political Necessity

2026-04-19T01:12:23Z

Asmith: fixed language and score

{{QualityScore|Lead=1|Structure=1|Content=3|Language=4|References=2}}
Some Islamic scholars and religious leaders suggest that the Prophet Muhammad engaged in [[Polygamy in Islamic Law|polygamy]] only for reasons of political necessity.

Others point out that polygamy was common in seventh-century Arabia, meaning Muhammad's conduct in marrying multiple women was morally acceptable by the standards of his time (although the Prophet is notably considered an [[Uswa Hasana|objectively perfect role model]], independent of cultural and historical contingencies).

Muhammad was given special status in the number of wives he was permitted to have. While he limited other Muslims to four wives, he at one point had eleven wives with the intention of marrying more. Upon Ghaylan ibn Salama's conversion to Islam in 630 CE, he was required to divorce six of his ten wives, even as Muhammad at that point also had ten wives.

Writings that address the question of what political circumstances necessitated Muhammad's multiple marriages, going beyond even the allowance of the four wives granted to other Muslim men, most often address the political advantages each marriage purportedly conferred, rather than on possible reasons each marriage was necessary for the survival of Islam.

The following is a list of major political crises Muhammad faced with brief notes on how each was handled.

#616-619. The Quraysh enforced a trade blockade against the Hashim clan in Mecca. The Muslims survived by living on the wealth of Khadijah, Muhammad's first wife. Although Muslim historians do not state this directly, the blockade was probably lifted because Muhammad agreed to the [[Satanic Verses]] compromise.
#622. The Quraysh pronounced a death sentence for Muhammad. He survived by escaping to Medina and moving his community there.
#624-627. The Jews in Medina announced that they did not believe Muhammad was the Messiah, which seriously damaged his credibility with the local pagans. He ejected two of the tribes and killed the third, becoming the "Duke" of Medina. The [[angel Jibreel]] purportedly delivered urgent messages regarding the Jews' treachery to Muhammad's wife Hind.
#627. The Meccans, together with a few Bedouin chiefs and exiled Jews, besieged Medina, hoping to kill Muhammad. Muhammad dug a trench around Medina and the siege failed. Muhammad then conquered a Kilab tribe and secured a trade blockade against Mecca. By the time Muhammad agreed to end the blockade, the Meccans had learned not to attack Muhammad directly.
#628. Muhammad engaged in a punitive campaign of conquest against the surviving Jews in the oasis of Khaybar. After a war of conquest against Khaybar, every Jew in Arabia was reduced to vassalage. There was a danger that their Ghatafan allies would retaliate, leading Muhammad to stockpile weapons in anticipation. Muhammad's wife Hind reportedly carried the first aid box to Khaybar.
#630. After Mecca was starved out, Muhammad mustered an army of 10,000 and marched in to conquer the city. The “Duke” of Mecca was converted by force and the city surrendered. This served as a warning to the Ghatafans, and the Yemenites negotiated an “alliance” rather than face the Muslim armies.
#630–632. Muhammad conquered what was left of Arabia.

Pro-Islamic writers argue that Muhammad's marriages to Aisha, Sawdah, and Hafsah were politically expedient, helping Muhammad to raise money, although he was able to acquire financial resources through plundering and taxation as well.

Muhammad's marriage to his cousin, Zaynab bint Jahsh, was the first to break his "four wives" rule and caused him substantial social embarrassment.

Muhammad's marriage to Asma, who possessed some political importance, later ended in divorce.

Four of Muhammad's wives were slave-concubines.

Three of Muhammad's marriages, all of them occurring in 628, were political to varying degrees.

#Juwayriyah, the daughter of a petty chief, married Muhammad only after her tribe was flattened and subjugated.
#Ramlah, the daughter of Abu Sufyan, the “Duke” of Mecca, had defected to Islam several years prior and cut contact with her father almost completely. During this time, Muhammad continued to engage in open hostilities with her family, killing her brother and sending assassins after her father. When Abu Sufyan tried to negotiate through his daughter for peace with Muhammad, she refused to cooperate.
#[[Safiyah]], the First Lady of Khaybar, was related to important figures in the Jewish community. Muhammad married her after he had humiliated Khaybar. On [[Muhammad's Death|his deathbed]], Muhammad nevertheless stated in her presence that he wanted all remaining Jews ejected from Arabia.

==See Also==

{{Hub4|Muhammad's wives and concubines|Muhammad's wives and concubines}}

[[Category:Muhammad]]
[[Category:Women]]
[[Category:Muhammad's wives and concubines]]
[[Category:Marriage]]
[[Category:Sahabah (companions)]]
[[Category:Ahl al-Bayt (People of the House)]]

{{page_title|Muhammad's Marriages of Political Necessity}}

List of Abrogations in the Qur'an

2026-04-18T22:30:59Z

Asmith: fixed language and score

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==Introduction==
Throughout its history Islamic theology has suffered disagreement about the scope and definition of [[Abrogation|abrogation]] (Arabic: Naskh) of Qur'anic verses. Opinions on the number of abrogated verses have ranged from zero or five verses to hundreds. The "verse of the sword" (see below) was considered to have abrogated a large number of verses according to scholars at the upper end of the range. Below are lists of abrogated verses according to two of the most important scholarly opinions: those of Al-Suyuti (d.1505 CE) and Ibn Salama (d. 1019 CE).

Dr David Powers notes the following regarding the highs and lows of abrogation in the Qur'an.

{{Quote|1=Dr David Powers, ''The Exergetical Genre nasikh al-Qur'an''<ref>Powers, D.S, "The Exergetical Genre nasikh al-Qur'an", pp.122-126 in Rippen, A (ed.), "Approaches to the History of the Interpretation of the Qur'an", Oxford : Clarendon Press, 1988</ref>|2=The number of verses that are considered to have been abrogated increased dramatically between the eighth and eleventh centuries (al-Zuhri mentions 42 abrogated verses, al-Nahhas 138, and Ibn Salama, 238), at which point an upper limit seems to have been reached (Ibn ‘Ata’iqi identifies 231 abrogated verses, and al-Farsi, 248).

...

al-Suyuti (d. 911/1505) recognised only twenty instances of true abrogation and Shah Wali Allah (d 1762) reduced that number to five.

Ibn al-’Ata’iqi, on the other hand, while citing 231 instances of abrogation, appendixes the phrase wa fihi nazar, indicating doubt or uncertainty to his discussion of twenty-six verses."

...

There was considerable disagreement over the scope and parameters of abrogation, especially with regard to a). the relationship between Qur'an and Sunnah, and b). which verses of the Qur'an, if any, are susceptible to abrogation.

...

There is also considerable disagreement over the scope of abrogation within the Qur’an itself. At one extreme, there were apparently certain people who argued that ‘the Qur’an does not contain either an abrogated or an abrogating verse’; these people, according to Ibn Salama, ‘have deviated from the truth and by virtue of their lying, have turned away from God’.

At the other extreme were those scholars who maintained that any narrative, positive command, or prohibition in the Qur’an may be abrogated.}}

==Abrogated Verses==
===According to Al-Suyuti (21 verses)===
The 21 abrogated verses listed by Al-Suyuti (d.1515 CE) in his Al-Itqān fi 'Ulum Al-Qur'an are as follows<ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an (pp.6-9 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref>:

{| class="wikitable" border="1" cellspacing="0" cellpadding="5" align="center" width="100%"
!Abrogated
(Mansūkh)
!
!Abrogator
(Nāsikh)
!
|-
|{{Quran|2|115}}
|To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing.
|{{Quran|2|144}}
|We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.
|-
|{{Quran|2|180}}
|It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing.l).
|{{Quran|4|7}}
|From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share.
|-
|{{Quran|2|183}}
|O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-
|{{Quran|2|187}}
|Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint.
|-
|{{Quran|2|184}}
|(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew.
|{{Quran|2|185}}
|Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.
|-
|{{Quran|2|217}}
|They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.
|{{Quran|9|36}}
|The number of months in the sight of Allah is twelve (in a year)- so ordained by Him the day He created the heavens and the earth; of them four are sacred: that is the straight usage. So wrong not yourselves therein, and fight the Pagans all together as they fight you all together. But know that Allah is with those who restrain themselves.
|-
|{{Quran|2|240}}
|Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise.
|{{Quran|2|234}}
|If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do.
|-
|{{Quran|2|284}}
|To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things.
|{{Quran|2|286}}
|On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against faith."
|-
|{{Quran|3|102}}
|O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.
|{{Quran|64|16}}
|So fear Allah as much as ye can; listen and obey and spend in charity for the benefit of your own soul and those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.
|-
|{{Quran|4|15}}
|If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.
|{{Quran|24|2}}
|The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.
|-
|{{Quran|4|33}}
|To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things.
|{{Quran|8|75}}
|And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company,- they are of you. But kindred by blood have prior rights against each other in the Book of Allah. Verily Allah is well-acquainted with all things.
|-
|{{Quran|5|2}}
|O ye who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month, nor of the animals brought for sacrifice, nor the garlands that mark out such animals, nor the people resorting to the sacred house, seeking of the bounty and good pleasure of their Lord. But when ye are clear of the sacred precincts and of pilgrim garb, ye may hunt and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part). Help ye one another in righteousness and piety, but help ye not one another in sin and rancour: fear Allah: for Allah is strict in punishment.
|{{Quran|9|36}}
|The number of months in the sight of Allah is twelve (in a year)- so ordained by Him the day He created the heavens and the earth; of them four are sacred: that is the straight usage. So wrong not yourselves therein, and fight the Pagans all together as they fight you all together. But know that Allah is with those who restrain themselves.
|-
|{{Quran|5|42}}
|(They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity.
|{{Quran|5|49}}
|And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah's purpose to punish them. And truly most men are rebellious.
|-
|{{Quran|5|106}}
|O ye who believe! When death approaches any of you, (take) witnesses among yourselves when making bequests,- two just men of your own (brotherhood) or others from outside if ye are journeying through the earth, and the chance of death befalls you (thus). If ye doubt (their truth), detain them both after prayer, and let them both swear by Allah: "We wish not in this for any worldly gain, even though the (beneficiary) be our near relation: we shall hide not the evidence before Allah: if we do, then behold! the sin be upon us!"
|{{Quran|65|2}}
|Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out,
|-
|{{Quran|8|65}}
|O Prophet! rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding.
|{{Quran|8|66}}
|For the present, Allah hath lightened your (task), for He knoweth that there is a weak spot in you: But (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of Allah: for Allah is with those who patiently persevere.
|-
|{{Quran|9|41}}
|Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the cause of Allah. That is best for you, if ye (but) knew.
|{{Quran|9|91}} and {{Quran|9|122}} and {{Quran|24|61}}
|There is no blame on those who are infirm, or ill, or who find no resources to spend (on the cause), if they are sincere (in duty) to Allah and His Messenger: no ground (of complaint) can there be against such as do right: and Allah is Oft-forgiving, Most Merciful.

and

Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil).

and

It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mother's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand.
|-
|{{Quran|24|3}}
|Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden.
|{{Quran|24|32}}
|Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things.
|-
|{{Quran|24|58}}
|O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom.
|
|
|-
|{{Quran|33|52}}
|It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens): and Allah doth watch over all things.
|{{Quran|33|50}}
|O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful.
|-
|{{Quran|58|12}}
|O ye who believe! When ye consult the Messenger in private, spend something in charity before your private consultation. That will be best for you, and most conducive to purity (of conduct). But if ye find not (the wherewithal), Allah is Oft-Forgiving, Most Merciful.
|{{Quran|58|13}}
|Is it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practise regular charity; and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do.
|-
|{{Quran|60|10}}
|O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith: if ye ascertain that they are Believers, then send them not back to the Unbelievers. They are not lawful (wives) for the Unbelievers, nor are the (Unbelievers) lawful (husbands) for them. But pay the Unbelievers what they have spent (on their dower), and there will be no blame on you if ye marry them on payment of their dower to them. But hold not to the guardianship of unbelieving women: ask for what ye have spent on their dowers, and let the (Unbelievers) ask for what they have spent (on the dowers of women who come over to you). Such is the command of Allah: He judges (with justice) between you. And Allah is Full of Knowledge and Wisdom.
|{{Quran|9|5}}
|But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.
|-
|{{Quran|73|2}}
|Stand (to prayer) by night, but not all night,-
|{{Quran|73|20}}
|Thy Lord doth know that thou standest forth (to prayer) nigh two-thirds of the night, or half the night, or a third of the night, and so doth a party of those with thee. But Allah doth appoint night and day in due measure He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Qur'an as much as may be easy for you. He knoweth that there may be (some) among you in ill-health; others travelling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause, read ye, therefore, as much of the Qur'an as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls ye shall find it in Allah's Presence,- yea, better and greater, in Reward and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful.
|}

===According to Ibn Salama (238 verses)===
The 238 verses listed by Abu al-Qasim Hibat Allah ibn Salamah (d. 1019 CE) are given in the table below<ref>Annasikh-wal-Mansukh by ibn Salamah, published by Hindia Press, Cairo, cited by Anwarul Haqq (1926), "The Abrogating and the Abrogated", Methodist Publishing House: Lucknow, U.P., India (http://www.muhammadanism.org/Quran/abrogation_koran.pdf)</ref>:

<center>''The verses on the left are the [[Abrogation|abrogated]] verses (Mansūkh) of the [[Qur'an]], while the verses on the right are the abrogating verses (Nāsikh). The "Verse of the Sword" refers to Qu'ran 9:5, which according to some scholars abrogated a large number of more peaceful verses (Qur'an 9:29 is also sometimes given this label by scholars). Due to how many verses it abrogates<ref>Ibn Salamah said 124 verses according to Powers, D.S. Ibid. p.130, though the list has 112 abrogated by 9:5 specifically</ref><ref>An-Nasikh -wal- Mansukh, by Ibn Khuzyamh states 113 verses are abrogated by the Sword verse (9: 5), and 9 verses are abrogated by the Fighting verse (9: 29): "Fight those who believe not in Allah nor the Last Day."</ref><ref>"''"Ibn `Umar said that the Messenger of Allah said, "I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and pay the Zakah." This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, "It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term." Al-`Awfi said that Ibn `Abbas commented: "No idolator had any more treaty or promise of safety ever since Surah Bara'ah was revealed.''" - [http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=9&tAyahNo=5&tDisplay=yes&UserProfile=0&LanguageId=2 This is the Ayah of the Sword], Tafsir al-Jalalayn</ref> we will write "Verse of the Sword" in place of this verse:''</center>

{{Quote|{{Quran-wi|9|5}}|But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.}}

<center><div align="center" style="border: 1px solid #aaaaaa; background-color: #f9f9f9; width: 650px">Surah: [[#Surah 2| 2]] | [[#Surah 3| 3]] | [[#Surah 4| 4]] | [[#Surah 5| 5]] | [[#Surah 6| 6]] | [[#Surah 7| 7]] | [[#Surah 8| 8]] | [[#Surah 9| 9]] | [[#Surah 10| 10]] | [[#Surah 11| 11]] | [[#Surah 13| 13]] | [[#Surah 15| 15]] | [[#Surah 16| 16]] | [[#Surah 17| 17]] | [[#Surah 19| 19]] | [[#Surah 20| 20]] | [[#Surah 22| 22]] | [[#Surah 23| 23]] | [[#Surah 24| 24]] | [[#Surah 25| 25]] | [[#Surah 26| 26]] | [[#Surah 27| 27]] | [[#Surah 28| 28]] | [[#Surah 29| 29]] | [[#Surah 30| 30]] | [[#Surah 31| 31]] | [[#Surah 32| 32]] | [[#Surah 33| 33]] | [[#Surah 34| 34]] | [[#Surah 35| 35]] | [[#Surah 36| 36]] | [[#Surah 37| 37]] | [[#Surah 38| 38]] | [[#Surah 39| 40]] | [[#Surah 41| 41]] | [[#Surah 42| 42]] | [[#Surah 43| 43]] | [[#Surah 44| 44]] | [[#Surah 45| 45]] | [[#Surah 46| 46]] | [[#Surah 47| 47]] | [[#Surah 50| 50]] | [[#Surah 51| 51]] | [[#Surah 52| 52]] | [[#Surah 53| 53]] | [[#Surah 54| 54]] | [[#Surah 56| 56]] | [[#Surah 58| 58]] | [[#Surah 60| 60]] | [[#Surah 68| 68]] | [[#Surah 70| 70]] | [[#Surah 73| 73]] | [[#Surah 74| 74]] | [[#Surah 75| 75]] | [[#Surah 76| 76]] | [[#Surah 80| 80]] | [[#Surah 81| 81]] | [[#Surah 86| 86]] | [[#Surah 88| 88]] | [[#Surah 95| 95]] | [[#Surah 103| 103]] |[[#Surah 109| 109]] </div></center>

{{Template:StartAbrogationTable|2}}

{{AbrogationVerse|{{Quran-wi2|2|3}}|Those who believe in the unseen and keep up prayer and spend out of what We have given them.| {{Quran-wi2|9|103}} | Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing.}}
{{AbrogationVerse|{{Quran-wi2|2|62}} | Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.| {{Quran-wi2|3|85}} | And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.}}
{{AbrogationVerse|{{Quran-wi2|2|83}} | And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|2|109}} | Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things. | {{Quran-wi2|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.}}
{{AbrogationVerse|{{Quran-wi2|2|115}} | And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Amplegiving, Knowing. | {{Quran-wi2|2|144}} |Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do. }}
{{AbrogationVerse|{{Quran-wi2|2|139}} | Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|2|158}} | Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing. | {{Quran-wi2|2|130}} | And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous. }}
{{AbrogationVerse|{{Quran-wi2|2|159}} | Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too). | {{Quran-wi2|2|160}} | Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.}}
{{AbrogationVerse|{{Quran-wi2|2|178}} |O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement. |{{Quran-wi2|5|45}} {{Quran-wi2|17|33}}| And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what Allah revealed, those are they that are the unjust. And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.}}
{{AbrogationVerse|{{Quran-wi2|2|180}} | Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).| {{Quran-wi2|4|7}} {{Quran-wi2|4|11}} | Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion. Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise.}}
{{AbrogationVerse|{{Quran-wi2|2|183}} {{Quran-wi2|2|184}}|O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint, (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew. | {{Quran-wi2|2|185}} | The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.}}
{{AbrogationVerse|{{Quran-wi2|2|190}} | And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits. | {{Quran-wi2|9|5}} {{Quran-wi2|9|36}} | Verse of the Sword Surely the number of months with Allah is twelve months in Allah's ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right reckoning; therefore be not unjust to yourselves regarding them, and fight the polytheists all together as they fight you all together; and know that Allah is with those who guard (against evil).}}
{{AbrogationVerse|{{Quran-wi2|2|191}} {{Quran-wi2|2|192}} | And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers. But if they desist, then surely Allah is Forgiving, Merciful. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|2|215}} | They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it. | {{Quran-wi2|9|60}} | Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. }}
{{AbrogationVerse|{{Quran-wi2|2|217}} | They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|2|219}} | They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder | {{Quran-wi2|4|43}} {{Quran-wi2|5|90}} {{Quran-wi2|9|103}} |O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful. Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing.}}
{{AbrogationVerse|{{Quran-wi2|2|221}} | And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful. | {{Quran-wi2|5|5}} | This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.}}
{{AbrogationVerse|{{Quran-wi2|2|228}} | And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise. | {{Quran-wi2|2|229}} {{Quran-wi2|2|230}} |Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust. So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know.}}
{{AbrogationVerse|{{Quran-wi2|2|234}} | And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do. | {{Quran-wi2|2|240}} | And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.}}
{{AbrogationVerse|{{Quran-wi2|2|256}} | There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|2|284}} | Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things. | {{Quran-wi2|2|286}} | Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.}}
{{AbrogationVerse|{{Quran-wi2|2|285}} | The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers; We make no difference between any of His messengers; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course. | {{Quran-wi2|2|286}} | Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.}}

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{{Template:StartAbrogationTable|3}}

{{AbrogationVerse|{{Quran-wi2|3|20}} | But if they dispute with you, say: I have submitted myself entirely to Allah and (so) every one who follows me; and say to those who have been given the Book and the unlearned people: Do you submit yourselves? So if they submit then indeed they follow the right way; and if they turn back, then upon you is only the delivery of the message and Allah sees the servants.| {{Quran-wi2|9|5}} {{Quran-wi2|33|50}} | Verse of the Sword O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.}}
{{AbrogationVerse|{{Quran-wi2|3|28}} | Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming. | {{Quran-wi2|8|57}} {{Quran-wi2|9|5}} {{Quran-wi2|51|55}} | Therefore if you overtake them in fighting, then scatter by (making an example of) them those who are in their rear, that they may be mindful. Verse of the Sword And continue to remind, for surely the reminder profits the believers. }}
{{AbrogationVerse|{{Quran-wi2|3|102}} | O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims. | {{Quran-wi2|64|16}} | Therefore be careful of (your duty to) Allah as much as you can, and hear and obey and spend, it is better for your souls; and whoever is saved from the greediness of his soul, these it is that are the successful.}}
{{AbrogationVerse|{{Quran-wi2|3|111}} | They shall by no means harm you but with a slight evil; and if they fight with you they shall turn (their) backs to you, then shall they not be helped. | {{Quran-wi2|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. }}
{{AbrogationVerse|{{Quran-wi2|3|145}} | And a soul will not die but with the permission of Allah the term is fixed; and whoever desires the reward of this world, I shall give him of it, and whoever desires the reward of the hereafter I shall give him of it, and I will reward the grateful. | {{Quran-wi2|17|18}} | Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away. }}
{{AbrogationVerse|{{Quran-wi2|3|186}} | You shall certainly be tried respecting your wealth and your souls, and you shall certainly hear from those who have been given the Book before you and from those who are polytheists much annoying talk; and if you are patient and guard (against evil), surely this is one of the affairs (which should be) determined upon. | {{Quran-wi2|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.}}

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{{AbrogationVerse|{{Quran-wi2|4|43}} | O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. | {{Quran-wi2|5|90}} | O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful. }}
{{AbrogationVerse|{{Quran-wi2|4|63}} | These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|4|64}} | And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. | {{Quran-wi2|9|80}} | Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Messenger, and Allah does not guide the transgressing people.}}
{{AbrogationVerse|{{Quran-wi2|4|71}} | O you who believe! take your precaution, then go forth in detachments or go forth in a body. | {{Quran-wi2|9|122}} | And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?}}
{{AbrogationVerse|{{Quran-wi2|4|80}} {{Quran-wi2|4|81}} | Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them. And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|4|84}} | Fight then in Allah's way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|4|90}} {{Quran-wi2|4|91}} | Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them. You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|4|92}} | And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise. | {{Quran-wi2|9|1}} | (This is a declaration of) immunity by Allah and His Messenger towards those of the idolaters with whom you made an agreement.}}
{{AbrogationVerse|{{Quran-wi2|4|140}} | And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell. |{{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|5|2}} | O you who believe! do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to the sacred house seeking the grace and pleasure of their Lord; and when you are free from the obligations of the pilgrimage, then hunt, and let not hatred of a people-- because they hindered you from the Sacred Masjid-- incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is severe in requiting (evil). | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|5|13}} | But on account of their breaking their covenant We cursed them and made their hearts hard; they altered the words from their places and they neglected a portion of what they were reminded of; and you shall always discover treachery in them excepting a few of them; so pardon them and turn away; surely Allah loves those who do good (to others). | {{Quran-wi2|9|5}} {{Quran-wi2|9|29}} | Verse of the Sword 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. }}
{{AbrogationVerse|{{Quran-wi2|5|99}} |
Nothing is (incumbent) on the Messenger but to deliver (the message), and Allah knows what you do openly and what you hide. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|6|66}} | And your people call it a lie and it is the very truth. Say: I am not placed in charge of you. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|68}} | And when you see those who enter into false discourses about Our communications, withdraw from them until they enter into some other discourse, and if the Shaitan causes you to forget, then do not sit after recollection with the unjust people. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|70}} | And leave those who have taken their religion for a play and an idle sport, and whom this world's life has deceived, and remind (them) thereby lest a soul should be given up to destruction for what it has earned; it shall not have besides Allah any guardian nor an intercessor, and if it should seek to give every compensation, it shall not be accepted from it; these are they who shall be given up to destruction for what they earned; they shall have a drink of boiling water and a painful chastisement because they disbelieved. | {{Quran-wi2|9|5}} {{Quran-wi2|9|29}} | Verse of the Sword 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. }}
{{AbrogationVerse|{{Quran-wi2|6|91}} | And they do not assign to Allah the attributes due to Him when they say: Allah has not revealed anything to a mortal. Say: Who revealed the Book which Musa brought, a light and a guidance to men, which you make into scattered writings which you show while you conceal much? And you were taught what you did not know, (neither) you nor your fathers. Say: Allah then leave them sporting in their vain discourses. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|104}} | Indeed there have come to you clear proofs from your Lord; whoever will therefore see, it is for his own soul and whoever will be blind, it shall be against himself and I am not a keeper over you. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|106}} {{Quran-wi2|6|107}} {{Quran-wi2|6|108}} | Follow what is revealed to you from your Lord; there is no god but He; and withdraw from the polytheists. And if Allah had pleased, they would not have set up others (with Him) and We have not appointed you a keeper over them, and you are not placed in charge of them. And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah out of ignorance. Thus have We made fair seeming to every people their deeds; then to their Lord shall be their return, so He will inform them of what they did. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|112}} | And thus did We make for every prophet an enemy, the Shaitans from among men and jinn, some of them suggesting to others varnished falsehood to deceive (them), and had your Lord pleased they would not have done it, therefore leave them and that which they forget. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|121}} | And do not eat of that on which Allah's name has not been mentioned, and that is most surely a transgression; and most surely the Shaitans suggest to their friends that they should contend with you; and if you obey them, you shall most surely be polytheists. | {{Quran-wi2|5|5}} | This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.}}
{{AbrogationVerse|{{Quran-wi2|6|137}} | And thus their associates have made fair seeming to most of the polytheists the killing of their children, that they may cause them to perish and obscure for them their religion; and if Allah had pleased, they would not have done it, therefore leave them and that which they forge. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|6|159}} | Surely they who divided their religion into parts and became sects, you have no concern with them; their affair is only with Allah, then He will inform them of what they did. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|7|183}} | And I grant them respite; surely My scheme is effective. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|7|199}} | Take to forgiveness and enjoin good and turn aside from the ignorant. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|8|61}} | And if they incline to peace, then incline to it and trust in Allah; surely He is the Hearing, the Knowing. | {{Quran-wi2|9|5}} {{Quran-wi2|9|29}} | Verse of the Sword 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. }}
{{AbrogationVerse|{{Quran-wi2|8|65}} | O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand. | {{Quran-wi2|8|66}} | For the present Allah has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by Allah's permission, and Allah is with the patient.}}
{{AbrogationVerse|{{Quran-wi2|8|72}} | Surely those who believed and fled (their homes) and struggled hard in Allah's way with their property and their souls, and those who gave shelter and helped-- these are guardians of each other; and (as for) those who believed and did not fly, not yours is their guardianship until they fly; and if they seek aid from you in the matter of religion, aid is incumbent on you except against a people between whom and you there is a treaty, and Allah sees what you do. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|8|73}} | And (as for) those who disbelieve, some of them are the guardians of others; if you will not do it, there will be in the land persecution and great mischief. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|9|2}} | So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers. | {{Quran-wi2|9|5}} |Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|9|7}} | How can there be an agreement for the idolaters with Allah and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful (of their duty). | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|9|97}} {{Quran-wi2|9|98}} | The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Messenger; and Allah is Knowing, Wise. And of the dwellers of the desert are those who take what they spend to be a fine, and they wait (the befalling of) calamities to you; on them (will be) the evil calamity; and Allah is Hearing, Knowing. | {{Quran-wi2|9|99}} | And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be (means of) the nearness of Allah and the Messenger's prayers; surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful.}}

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{{AbrogationVerse|{{Quran-wi2|10|41}} | And if they call you a liar, say: My work is for me and your work for you; you are clear of what I do and I am clear of what you do. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|10|99}} | And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers? | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|10|108}} | Say: O people! indeed there has come to you the truth from your Lord, therefore whoever goes aright, he goes aright only for the good of his own soul, and whoever goes astray, he goes astray only to the detriment of it, and I am not a custodian over you. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|11|12}} | Then, it may be that you will give up part of what is revealed to you and your breast will become straitened by it because they say: Why has not a treasure been sent down upon him or an angel come with him? You are only a warner; and Allah is custodian over all things. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|11|121}} {{Quran-wi2|11|122}} | And say to those who do not believe: Act according to your state; surely we too are acting. And wait; surely we are waiting also. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|13|40}} | And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you, while calling (them) to account is Our (business). | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|15|3}} | Leave them that they may eat and enjoy themselves and (that) hope may beguile them, for they will soon know. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|15|85}} | And We did not create the heavens and the earth and what is between them two but in truth; and the hour is most surely coming, so turn away with kindly forgiveness. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|15|88}} {{Quran-wi2|15|89}} | Do not strain your eyes after what We have given certain classes of them to enjoy, and do not grieve for them, and make yourself gentle to the believers. And say: Surely I am the plain warner. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|15|94}} | Therefore declare openly what you are bidden and turn aside from the polytheists. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|16|67}} | And of the fruits of the palms and the grapes-- you obtain from them intoxication and goodly provision; most surely there is a sign in this for a people who ponder. | {{Quran-wi2|5|90}} | O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you may be successful.}}
{{AbrogationVerse|{{Quran-wi2|16|82}} | But if they turn back, then on you devolves only the clear deliverance (of the message). | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|16|125}} | Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|16|127}} | And be patient and your patience is not but by (the assistance of) Allah, and grieve not for them, and do not distress yourself at what they plan. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|17|23}} | And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word. | {{Quran-wi2|9|113}} | It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.}}
{{AbrogationVerse|{{Quran-wi2|17|24}} | And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little. | {{Quran-wi2|9|113}} | It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.}}
{{AbrogationVerse|{{Quran-wi2|17|54}} | Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|19|39}} | And warn them of the day of intense regret, when the matter shall have been decided; and they are (now) in negligence and they do not believe. | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|19|75}} | Say: As for him who remains in error, the Beneficent Allah will surely prolong his length of days, until they see what they were threatened with, either the punishment or the hour; then they shall know who is in more evil plight and weaker in forces | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|19|84}} | Therefore be not in haste against them, We only number out to them a number (of days). | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|20|130}} | Bear then patiently what they say, and glorify your Lord by the praising of Him before the rising of the sun and before its setting, and during hours of the night do also glorify (Him) and during parts of the day, that you may be well pleased | {{Quran-wi2|9|5}} | Verse of the Sword }}
{{AbrogationVerse|{{Quran-wi2|20|135}} | Every one (of us) is awaiting, therefore do await: So you will come to know who is the follower of the even path and who goes aright. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|22|68}} | And if they contend with you, say: Allah best knows what you do. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|23|54}} | Therefore leave them in their overwhelming ignorance till | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|24|3}}|Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden.|{{Quran-wi2|24|32}}|Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace:...}}
{{AbrogationVerse|{{Quran-wi2|24|4}}|And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;-|{{Quran-wi2|24|5}}|Unless they repent thereafter and mend (their conduct); for Allah is Oft-Forgiving, Most Merciful.}}
{{AbrogationVerse|{{Quran-wi2|24|6}}|And for those who launch a charge against their spouses, and have (in support) no evidence but their own,...|{{Quran-wi2|24|6}} {{Quran-wi2|24|7}} {{Quran-wi2|24|9}}|...their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth;... And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie. ... And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth.}}
{{AbrogationVerse|{{Quran-wi2|24|27}}|O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them:...|{{Quran-wi2|24|29}}|It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And Allah has knowledge of what ye reveal and what ye conceal. }}
{{AbrogationVerse|{{Quran-wi2|24|31}}|And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands,...|{{Quran-wi2|24|60}}|Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty:...}}
{{AbrogationVerse|{{Quran-wi2|24|54}}|Say: "Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you....|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|24|58}}|O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer;...|{{Quran-wi2|24|59}}|But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear His Signs to you: for Allah is full of knowledge and wisdom. }}

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{{AbrogationVerse|{{Quran-wi2|25|63}}|... when the ignorant address them, they say, "Peace!";|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|25|68}} {{Quran-wi2|25|69}} |Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment. (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,-|{{Quran-wi2|25|70}}|Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, ...}}
{{AbrogationVerse|{{Quran-wi2|25|68}}|... nor kill such life as Allah has forbidden, except for just cause...";|{{Quran-wi2|4|93}}|And whoever kills a believer intentionally, his recompense is Hell to abide therein}}

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{{AbrogationVerse|{{Quran-wi2|26|224}} {{Quran-wi2|26|225}} {{Quran-wi2|26|226}}|And the Poets,- It is those straying in Evil, who follow them: Seest thou not that they wander distracted in every valley?- And that they say what they practise not?-|{{Quran-wi2|26|227}}|Except those who believe, work righteousness, engage much in the remembrance of Allah, and defend themselves only after they are unjustly attacked. ...}}

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{{AbrogationVerse|{{Quran-wi2|27|92}}|And to rehearse the Qur'an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner".|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|28|55}}|... "To us our deeds, and to you yours; peace be to you: we seek not the ignorant."|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|29|46}}|And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; ...|{{Quran-wi2|9|29}}|Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.}}
{{AbrogationVerse|{{Quran-wi2|29|50}}|Ye they say: "Why are not Signs sent down to him from his Lord?" Say: "The signs are indeed with Allah: and I am indeed a clear Warner."|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|30|60}}|So patiently persevere: for verily the promise of Allah is true: nor let those shake thy firmness, who have (themselves) no certainty of faith.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|31|23}}|But if any reject Faith, let not his rejection grieve thee: to Us is their return, ...|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|32|30}}|So turn away from them, and wait: they too are waiting.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|33|48}}|And obey not (the behests) of the Unbelievers and the Hypocrites, and heed not their annoyances, ...|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|33|52}}|It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens): ...|{{Quran-wi2|33|50}}|O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); ...}}

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{{AbrogationVerse|{{Quran-wi2|34|25}}|Say: "Ye shall not be questioned as to our sins, nor shall we be questioned as to what ye do."|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|35|23}}|Thou art no other than a warner.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|36|76}}|Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|37|174}} {{Quran-wi2|37|175}} |So turn thou away from them for a little while, And watch them (how they fare), and they soon shall see (how thou farest)!|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|37|178}} {{Quran-wi2|37|179}} | And turn away from them till a time And (then) see, for they too shall see. | {{Quran-wi2|9|5}} | Verse of the Sword }}

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{{AbrogationVerse|{{Quran-wi2|38|70}}|'Only this has been revealed to me: that I am to give warning plainly and publicly."|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|38|88}}|"And ye shall certainly know the truth of it (all) after a while."|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|39|3}}|... Truly Allah will judge between them in that wherein they differ. ...|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|39|13}}|Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day."|{{Quran-wi2|48|2}}|That Allah may forgive thee thy faults of the past and those to follow;}}
{{AbrogationVerse|{{Quran-wi2|39|14}} {{Quran-wi2|39|15}}|Say: "It is Allah I serve, with my sincere (and exclusive) devotion: "Serve ye what ye will besides him."|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|39|36}}|... for such as Allah leaves to stray, there can be no guide.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|39|39}}|Say: "O my People! Do whatever ye can: I will do (my part): but soon will ye know-|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|39|40}}|"Who it is to whom comes a Penalty of ignominy, and on whom descends a Penalty that abides."|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|39|41}}|He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|39|46}}|Say: "O Allah! Creator of the heavens and the earth! Knower of all that is hidden and open! it is Thou that wilt judge between Thy Servants in those matters about which they have differed."|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|40|12}}|... the Command is with Allah, Most High, Most Great!"|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|40|55}}|Patiently, then, persevere: for the Promise of Allah is true: and ask forgiveness for thy fault, and celebrate the Praises of thy Lord in the evening and in the morning.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|40|77}}|So persevere in patience; for the Promise of Allah is true: and whether We show thee (in this life) some part of what We promise them,- or We take thy soul (to Our Mercy) (before that),-(in any case) it is to Us that they shall (all) return.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|41|34}}|Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|42|5}}|and the angels celebrate the Praises of their Lord, and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He, the Oft-Forgiving, Most Merciful.|{{Quran-wi2|40|7}}|Those who sustain the Throne (of Allah) and those around it Sing Glory and Praise to their Lord; believe in Him; and implore Forgiveness for those who believe: "Our Lord! Thy Reach is over all things, in Mercy and Knowledge. Forgive, then, those who turn in Repentance, and follow Thy Path; and preserve them from the Penalty of the Blazing Fire!}}
{{AbrogationVerse|{{Quran-wi2|42|6}}|Allah doth watch over them; and thou art not the disposer of their affairs.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|42|15}}|Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: "I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) Final Goal.|{{Quran-wi2|9|5}} {{Quran-wi2|9|29}} |Verse of the Sword Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.}}
{{AbrogationVerse|{{Quran-wi2|42|20}}|To any that desires the tilth of the Hereafter, We give increase in his tilth, and to any that desires the tilth of this world, We grant somewhat thereof, but he has no share or lot in the Hereafter.|{{Quran-wi2|17|18}}|If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.}}
{{AbrogationVerse|{{Quran-wi2|42|23}}|... Say: "No reward do I ask of you for this except the love of those near of kin." ...|{{Quran-wi2|34|47}}|Say: "No reward do I ask of you: it is (all) in your interest: my reward is only due from Allah:...}}
{{AbrogationVerse|{{Quran-wi2|42|39}}|And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves.|{{Quran-wi2|42|43}}|But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.}}
{{AbrogationVerse|{{Quran-wi2|42|41}}|But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. |{{Quran-wi2|42|43}}|But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.}}
{{AbrogationVerse|{{Quran-wi2|42|48}}|If then they run away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message). ...|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|43|83}}|So leave them to babble and play (with vanities) until they meet that Day of theirs, which they have been promised. |{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|43|89}}|But turn away from them, and say "Peace!" But soon shall they know!|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|44|59}}|So wait thou and watch; for they (too) are waiting.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|45|14}}|Tell those who believe, to forgive those who do not look forward to the Days of Allah: It is for Him to recompense (for good or ill) each People according to what they have earned. |{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|46|9}}|Say: "I am no bringer of new-fangled doctrine among the messengers, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." |{{Quran-wi2|48|1}} {{Quran-wi2|48|2}} {{Quran-wi2|48|3}} {{Quran-wi2|48|4}} {{Quran-wi2|48|5}} {{Quran-wi2|48|6}} | Verily We have granted thee a manifest Victory: That Allah may forgive thee thy faults of the past and those to follow; fulfil His favour to thee; and guide thee on the Straight Way; And that Allah may help thee with powerful help. It is He Who sent down tranquillity into the hearts of the Believers, that they may add faith to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom;- That He may admit the men and women who believe, to Gardens beneath which rivers flow, to dwell therein for aye, and remove their ills from them;- and that is, in the sight of Allah, the highest achievement (for man),- And that He may punish the Hypocrites, men and women, and the Polytheists men and women, who imagine an evil opinion of Allah. On them is a round of Evil: the Wrath of Allah is on them: He has cursed them and got Hell ready for them: and evil is it for a destination.}}
{{AbrogationVerse|{{Quran-wi2|46|35}}|Therefore patiently persevere, as did (all) messengers of inflexible purpose; and be in no haste about the (Unbelievers). ...|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|47|4}}|... thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens ...|{{Quran-wi2|9|5}}|Verse of the Sword|The Verse of the Sword abrogates both "generosity or ransom" and "grace" is a more accurate translation than "generosity".}}
{{AbrogationVerse|{{Quran-wi2|47|36}}|... and will not ask you (to give up) your possessions.|{{Quran-wi2|47|38}}|Behold, ye are those invited to spend (of your substance) in the Way of Allah: ...}}

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{{AbrogationVerse|{{Quran-wi2|50|39}}|Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, ...|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|50|45}}|... and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning!|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|51|19}}|And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking). |{{Quran-wi2|9|60}}|Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom.}}
{{AbrogationVerse|{{Quran-wi2|51|54}}|So turn away from them: not thine is the blame. |{{Quran-wi2|51|55}}|But teach (thy Message) for teaching benefits the Believers. }}

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{{AbrogationVerse|{{Quran-wi2|52|31}}|Say thou: "Await ye!- I too will wait along with you!"|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|52|45}}|So leave them alone until they encounter that Day of theirs, wherein they shall (perforce) swoon (with terror),-|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|52|48}}|Now await in patience the command of thy Lord: for verily thou art in Our eyes: ...|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|53|29}}|Therefore shun those who turn away from Our Message and desire nothing but the life of this world.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|53|39}}|That man can have nothing but what he strives for; |{{Quran-wi2|52|21}}|And those who believe and whose families follow them in Faith,- to them shall We join their families: Nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds.}}

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{{AbrogationVerse|{{Quran-wi2|54|6}}|Therefore, (O Prophet,) turn away from them. The Day that the Caller will call (them) to a terrible affair,|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|56|13}} {{Quran-wi2|56|14}}|A number of people from those of old, And a few from those of later times.|{{Quran-wi2|56|39}} {{QuranAyahAndSurahOnly|56|40}}|A (goodly) number from those of old, And a (goodly) number from those of later times.}}

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{{AbrogationVerse|{{Quran-wi2|58|12}}|O ye who believe! When ye consult the Messenger in private, spend something in charity before your private consultation. That will be best for you, and most conducive to purity (of conduct). ...|{{Quran-wi2|58|13}}|Is it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practise regular charity; and obey Allah and His Messenger. ...}}

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{{AbrogationVerse|{{Quran-wi2|60|8}}|Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.|{{Quran-wi2|60|9}}|Allah only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong. }}
{{AbrogationVerse|{{Quran-wi2|60|10}}|O ye who believe! When there come to you believing women refugees, examine (and test) them: Allah knows best as to their Faith ...|{{Quran-wi2|60|10}}|... send them not back to the Unbelievers. ...}}
{{AbrogationVerse|{{Quran-wi2|60|11}}|And if any of your wives deserts you to the Unbelievers, and ye have an accession (by the coming over of a woman from the other side), then pay to those whose wives have deserted the equivalent of what they had spent (on their dower). And fear Allah, in Whom ye believe. |{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|68|44}}|Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|68|48}}|So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|70|5}}|Therefore do thou hold Patience,- a Patience of beautiful (contentment).|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|70|42}}|So leave them to plunge in vain talk and play about, until they encounter that Day of theirs which they have been promised!-|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|73|1}} {{Quran-wi2|73|2}}|O thou folded in garments! Stand (to prayer) by night, but not all night,-...|{{Quran-wi2|73|2}} {{Quran-wi2|73|3}} {{Quran-wi2|73|4}}|Stand (to prayer) by night, but not all night,- Half of it,- or a little less, Or a little more; ...}}
{{AbrogationVerse|{{Quran-wi2|73|5}}|Soon shall We send down to thee a weighty Message.|{{Quran-wi2|4|28}}|Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh).}}
{{AbrogationVerse|{{Quran-wi2|73|10}}|And have patience with what they say, and leave them with noble (dignity).|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|73|11}}|And leave Me (alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; and bear with them for a little while.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|73|19}}|Verily this is an Admonition: therefore, whoso will, let him take a (straight) path to his Lord!|{{Quran-wi2|76|30}}|But ye will not, except as Allah wills; for Allah is full of Knowledge and Wisdom.}}

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{{AbrogationVerse|{{Quran-wi2|74|11}}|Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!-|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|75|16}}|Move not thy tongue concerning the (Qur'an) to make haste therewith.|{{Quran-wi2|87|6}}|By degrees shall We teach thee to declare (the Message), so thou shalt not forget,}}

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{{AbrogationVerse|{{Quran-wi2|76|8}}|And they feed, for the love of Allah, the indigent, the orphan, and the captive,-|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|76|24}}|Therefore be patient with constancy to the Command of thy Lord, and hearken not to the sinner or the ingrate among them.|{{Quran-wi2|9|5}}|Verse of the Sword}}
{{AbrogationVerse|{{Quran-wi2|76|29}}|This is an admonition: Whosoever will, let him take a (straight) Path to his Lord.|{{Quran-wi2|9|5}}|Verse of the Sword}}

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{{AbrogationVerse|{{Quran-wi2|80|12}}|Therefore let whoso will, keep it in remembrance.|{{Quran-wi2|81|29}}|But ye shall not will except as Allah wills,- the Cherisher of the Worlds.}}

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{{Template:StartAbrogationTable|81}}

{{AbrogationVerse|{{Quran-wi2|81|28}}|(With profit) to whoever among you wills to go straight:|{{Quran-wi2|81|29}}|But ye shall not will except as Allah wills,- the Cherisher of the Worlds.}}

{{Template:EndAbrogationTable}}
{{pagetop}}

{{Template:StartAbrogationTable|86}}

{{AbrogationVerse|{{Quran-wi2|86|17}}|Therefore grant a delay to the Unbelievers: Give respite to them gently (for awhile).|{{Quran-wi2|9|5}}|Verse of the Sword}}

{{Template:EndAbrogationTable}}
{{pagetop}}

{{Template:StartAbrogationTable|88}}

{{AbrogationVerse|{{Quran-wi2|88|21}} {{Quran-wi2|88|22}} {{Quran-wi2|88|23}}|Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage (men's) affairs. But if any turn away and reject Allah,-|{{Quran-wi2|9|5}}|Verse of the Sword}}

{{Template:EndAbrogationTable}}
{{pagetop}}

{{Template:StartAbrogationTable|95}}

{{AbrogationVerse|{{Quran-wi2|95|8}}|Is not Allah the wisest of judges?|{{Quran-wi2|9|5}}|Verse of the Sword}}

{{Template:EndAbrogationTable}}
{{pagetop}}

{{Template:StartAbrogationTable|103}}

{{AbrogationVerse|{{Quran-wi2|103|2}}|Verily Man is in loss,|{{Quran-wi2|103|3}}|Except such as have Faith, and do righteous deeds,...}}

{{Template:EndAbrogationTable}}
{{pagetop}}

{{Template:StartAbrogationTable|109}}

{{AbrogationVerse|{{Quran-wi2|109|6}}|To you be your Way, and to me mine.|{{Quran-wi2|9|5}}|Verse of the Sword}}

{{Template:EndAbrogationTable}}
{{pagetop}}

==See Also==

{{Hub4|Abrogation|Abrogation}}

{{Template:Translation-links-english|[[Seznam abrogací Koránu|Czech]]}}

==External Links==

*[http://www.answering-islam.org/Quran/index.html#abrogation Abrogation] ''- Answering Islam''

==References==
{{reflist}}

[[Category:Qur'an]]
[[Category:Abrogation]]
[[ru:Список отмененных аятов]]

Muhammads Miracles

2026-04-18T06:52:08Z

Asmith: fixed language and updated score

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There are multiple Islamic account of [[Muhammad]]'s supposed ability to perform [[Islam and Miracles|miracles]]. These narrations and the theology around these miracles, tho, are not without controversy in the Islamic tradition.
==Introduction==

The hadith record that Muhammad denied being able to perform miracles, and the Qur'an states that he had maintained this denial when confronted by critics. This has led some Muslims to suggest that Muhammad's only miracle was the revelation of the Qur'an, but other purported miracles, such as the so-called "[[Moon Split Miracle|Moon splitting miracle]]" are referenced in the Qur'an and endorsed in hadith literature. Some of the miracles alleged to occur in Muhammad's life share great similarities with miracle stories from [[People of the Book|earlier faiths]], and the Qur'an itself has a richly-documented [[Textual History of the Qur'an|textual history]], along with [[Contradictions in the Quran|claims of dubious reliability.]]

==Miracles==

===Moon Splitting Miracle===

{{Quote|{{Quran|54|1-3}}|The hour drew nigh and the moon did rend asunder.
And if they see a miracle they turn aside and say: Transient magic.
And they call (it) a lie, and follow their low desires; and every affair has its appointed term.}}

{{Quote|1=[http://web.archive.org/web/20080103182854/http://www.usc.edu/dept/MSA/quran/maududi/mau54.html The Meaning of the Qur'an: Al-Qamar] Syed Abu-Ala' Maududi|2=The amazing and wonderful phenomenon of the splitting of the Moon was a manifest sign of the truth that the Resurrection, of which the Holy Prophet was giving them the news, could take place and that it had approached near at hand. The great sphere of the Moon had split into two distinct parts in front of their very eyes. The two parts had separated and receded so much apart from each other that to the on-lookers one part had appeared on one side of the mountain and the other on the other side of it. Then, in an instant the two had rejoined.}}

{{Quote|{{Bukhari|||3636|darussalam}}|Narrated Abdullah bin Masud: "During the lifetime of the Prophet the moon was split into two parts and on that the Prophet said, 'Bear witness (to thus).'"}}

{{Quote|{{Bukhari|||3637|darussalam}}|Narrated Anas: "That the Meccan people requested Allah's Apostle to show them a miracle, and so he showed them the splitting of the moon."}}

{{Quote|{{Bukhari|||3638|darussalam}}|Narrated Ibn 'Abbas: "The moon was split into two parts during the lifetime of the Prophet."}}

{{Quote|{{Bukhari|||3868|darussalam}}|Narrated Anas bin Malik: "The people of Mecca asked Allah's Apostle to show them a miracle. So he showed them the moon split in two halves between which they saw the Hiram' mountain."}}

{{Quote|{{Bukhari|||3869|darussalam}}|Narrated 'Abdullah: "The moon was split ( into two pieces ) while we were with the Prophet in Mina. He said, "Be witnesses." Then a Piece of the moon went towards the mountain."}}

{{Quote|{{Bukhari|||3870|darussalam}}|Narrated 'Abdullah bin 'Abbas: "During the lifetime of Allah's Apostle the moon was split (into two places)."}}

{{Quote|{{Bukhari|||3871|darussalam}}|Narrated 'Abdullah: "The moon was split (into two pieces)."}}

===Water Creation Miracle===

{{Quote|{{Bukhari|||169|darussalam}}|Narrated Anas bin Malik: I saw Allah's Apostle when the 'Asr prayer was due and the people searched for water to perform ablution but they could not find it. Later on (a pot full of) water for ablution was brought to Allah's Apostle . He put his hand in that pot and ordered the people to perform ablution from it. I saw the water springing out from underneath his fingers till all of them performed the ablution (it was one of the miracles of the Prophet).}}

===Multiplied Bread Miracle===

{{Quote|{{Bukhari|||4102|darussalam}}| Narrated Jabir bin 'Abdullah: When the Trench was dug, I saw the Prophet in the state of severe hunger. So I returned to my wife and said, "Have you got anything (to eat), for I have seen Allah's Apostle in a state of severe hunger." She brought out for me, a bag containing one Sa of barley, and we had a domestic she animal (i.e. a kid) which I slaughtered then, and my wife ground the barley and she finished at the time I finished my job (i.e. slaughtering the kid). Then I cut the meat into pieces and put it in an earthenware (cooking) pot, and returned to Allah's Apostle . My wife said, "Do not disgrace me in front of Allah's Apostle and those who are with him." So I went to him and said to him secretly, "O Allah's Apostle! I have slaughtered a she-animal (i.e. kid) of ours, and we have ground a Sa of barley which was with us. So please come, you and another person along with you." The Prophet raised his voice and said, "O people of Trench! Jabir has prepared a meal so let us go." Allah's Apostle said to me, "Don't put down your earthenware meat pot (from the fireplace) or bake your dough till I come." So I came (to my house) and Allah's Apostle too, came, proceeding before the people. When I came to my wife, she said, "May Allah do so-and-so to you." I said, "I have told the Prophet of what you said." Then she brought out to him (i.e. the Prophet the dough, and he spat in it and invoked for Allah's Blessings in it. Then he proceeded towards our earthenware meat-pot and spat in it and invoked for Allah's Blessings in it. Then he said (to my wife). Call a lady-baker to bake along with you and keep on taking out scoops from your earthenware meat-pot, and do not put it down from its fireplace." They were one-thousand (who took their meals), and by Allah they all ate, and when they left the food and went away, our earthenware pot was still bubbling (full of meat) as if it had not decreased, and our dough was still being baked as if nothing had been taken from it.}}

==Analysis==

===Bukhari's criteria===

When determining [[sahih]] [[hadith]] narrations, in traditioanl Islamic hadith science

the burden of proof is on the person who claims a certain narration is not authentic to provide the [[Daleel|evidence]] for its inauthenticity.

Imam Bukhari developed three criteria to determine whether a narration was sahih. His third criteria regards ''mat'n'' (text), i.e. the text/content of a narration must not contradict the Qur'an. The only exception to this rule is narrations regarded as ''Qudsi'', or narrations which contain non-Qur'anic words from Allah.

====Hadith Evidence====

The hadith record that Muhammad, when challenged by skeptics, denied being able to perform any miracles. He admitted that although other prophets before him could perform miracles, his only miracle was the Qur'an:

{{Quote|{{Bukhari|||7274|darussalam}}|Narrated Abu Huraira: The Prophet said, "There was no prophet among the prophets but was given miracles because of which people had security or had belief, but what I was given was the Divine Inspiration which Allah revealed to me. So I hope that my followers will be more than those of any other prophet on the Day of Resurrection."}}

====Qur'anic Evidence====

Muhammad acknowledges in the following verse that other prophets before him came with miracles or clear signs but were still rejected, demonstrating the futility of miracles as proof of revelation:

{{Quote|{{Quran|3|138}}|They (also) said: "Allah took our promise not to believe in an messenger unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you messengers before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?" if you are truthful?}}

In another verse, nonbelievers asked Muhammad to perform a miracle so that they too could believe.

{{Quote|{{Quran|17|90}}|They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,}}

And he would reply:
{{Quote|{{Quran|17|93}}|Say: "Glory to my Lord! Am I aught but a man,- a messenger?"}}

According to the Qur'an, Muhammad was doubted due to his seeming lack of extraordinary or miraculous characteristics:

{{Quote|{{Quran|17|94}}|And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?}}

{{Quote|{{Quran-range|25|7|8}}| And they say: "What sort of a messenger is this, who eats food, and walks through the streets? Why has not an angel been sent down to him to give admonition with him? "Or (Why) has not a treasure been bestowed on him, or why has he (not) a garden for enjoyment?" The wicked say: "Ye follow none other than a man bewitched."}}

Muhammad maintained that he was just an ordinary man, not an angel, meaning people should not expect miracles from him:

{{Quote|{{Quran|17|95}}|Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger.}}

Another verse records another instance where miracles are requested of Muhammad:

{{Quote|{{Quran|15|6}}|Why do you not bring to us the angels if you are of the truthful ones?}}

To this, Muhammad responded:

{{Quote|{{Quran-range|15|7|8}}|We send not the angels down except for just cause: if they came (to the ungodly), behold! no respite would they have!

“And the Unbelievers say: "Why is not a sign sent down to him from his Lord?" But thou art truly a warner, and to every people a guide.”}}

The Quraishites continued asked for a sign or a miracle to believe, but Muhammad repeated that he was only a warner:

{{Quote|{{Quran|13|7}}|“And the Unbelievers say: "Why is not a sign sent down to him from his Lord?" But thou art truly a warner, and to every people a guide.”}}

The following verse seems to suggest that miracles are insufficient grounds for prophethood, since magicians can achieve feats that resemble miracles:

{{Quote|{{Quran|2|3}}|Their hearts toying as with trifles. The wrong-doers conceal their private counsels, (saying), "Is this (one) more than a man like yourselves? Will ye go to witchcraft with your eyes open?"}}These verses, which consistently deny Muhammad's ability to perform miracles, stand in sharp contrast to hadith which record Muhammad's purported miracles.

==== Modern Historian Views of Quran Verse 54:1 ====
Many modern academics as a rule discount supernatural accounts in ancient sources. Some of them view the moon splitting verse in the Qur'an as a description of a natural astronomical phenomenon that may have occurred during the time of Muhammad, which Muhammad took as an omen of significance. Similar beliefs appear in antique Christian, Jewish, and Zoroastrian writings,<ref>For examples of this in Christian, Jewish and Zoroastrianism literature in the centuries preceding Islam, see Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. ''Chapters 1 - 4''

For Muslim's similar beliefs in early Islam, see ''Chapters 5 and 6''.</ref> accounts of which later commentators and biographers may have exaggerated as a literal, miraculous splitting. Uri Rubin and Rudi Paret, for example, suggest it was a partial lunar eclipse,<ref>''Muhammad’s message in Mecca: warnings, signs, and miracles [The case of the splitting of the moon (Q 54:1-2)].'' Uri Rubin in Jonathan E. Brockopp, ed., The Cambridge Companion to Muhammad (Cambridge, 2010), 39-60. Noting Rudi Paret's opinion in footnote 9 pp. 44.

</ref> while David Cook notes it may have been a comet.<ref>Shoemaker, Stephen J.. The Death of a Prophet ''(Divinations: Rereading Late Ancient Religion) (p. 161).'' University of Pennsylvania Press, Inc.. Kindle Edition. </ref>
{{Quote|Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 56 - 58). Yale University Press. Kindle Edition.|The assertion that the “hour” is near picks up on a threatening sign that had already been used once in early Mecca (in Q 79:42). “The Hour” was there the subject of the question: yasʾalūnaka ʿani l-sāʿati ayāna mursāhā (“They ask you about the hour when it will come”; see HC 1, 246, on Q 79:42), but which did not allow an answer...

...In the spirit of this awareness, the reality of the ‘drawing near hour’ is affirmed in v. 1. This happens for the first time through an empirically observed natural phenomenon: a ‘moon splitting,’ perhaps a lunar eclipse, if one wishes to follow Rubin (2010) with the interpretation of the word in the sense of a poetic-pictorial dressing of the well-known phenomenon. The listeners are familiar with such changes in the celestial bodies from the eschatological predictions clothed in so-called idhā series (see the text type SKMS, 188ff.). Thus a change in the moon in Q 75:8 stands in the context of an eschatological scene. The short sentence Q 75:7–13 rhymes with the same schema 3Car as Q 54, it is obviously evoked here. In Q 75 the ‘disappearance’ of the moon is followed by the prediction of a merging of the sun and moon and finally the projection of the last day... ...A phenomenon known from apocalyptic literature as a sign of the end of the world, which had already been part of the proclamation, is explained as being present in the now: the change in a celestial body has now actually occurred; so the “hour” is near. However, this upgrading of the natural phenomenon was met with ridicule from the opponents...

..As Bell (1939: 544ff.) and Paret (KKK, 495) have already emphasized, v. 1 is about a natural event that may have actually taken place at the time of the Meccan proclamation. The interpretation of iqtarabat (and inshaqqat) as “Perfectum propheticum,” as an indication of a future event, which older translators advocate (cf. Blachère 1949: 140ff.), is anachronistic, obviously owing its origins to Islamic tradition. It occurs because the “sign” of the splitting of the moon, which according to a hadith of Ibn Masʿūd was observed by Masʿūd himself and therefore had early relevance in the biography of the prophet, could no longer function as an eschatological sign that had already occurred, as the associated announcement of the imminent end of the world had not come true. It was now understood by some as a mere prediction of an apparition, by others as a sign actually wrought by the prophet himself, a confirming miracle (see Andrae 1918: 55–57; Schimmel 1985: 69–71; and especially Rubin 2010; for the discussions of the theologians who, like al-Naẓẓām [d. 844/845], had to deal with the nonfulfillment of the prediction of the end of the world, see van Ess 1992: 415ff. and 1995: 167ff.).}}

==See Also==

* [[Muhammad's Revelations]] ''- A hub page that leads to other articles related to Muhammad's Revelations''

[[Category:Muhammad]]
[[Category:Revelation]]

{{page_title|Muhammad's Miracles}}
[[Category:Miracles]]
[[Category:Hadith]]
[[Category:Muhammad]]
[[Category:Sacred history]]
[[Category:Dawah]]
[[Category:Allah]]

Mutaween (Religious Police)

2026-04-18T01:48:31Z

Asmith: fixed language and updated score

{{QualityScore|Lead=2|Structure=3|Content=3|Language=4|References=2}}'''Mutaween''' (المطوعين‎ ''muṭawiʿin'', literally meaning "volunteers")<ref>Hans Wehr - [http://www.amazon.com/Arabic-English-Dictionary-Modern-Written-Arabic/dp/0879500034/ref=sr_1_1?s=books&ie=UTF8&qid=1298902487&sr=1-1 The Hans Wehr Dictionary of Modern Written Arabic] - Spoken Language Services, 1994, ISBN 0879500034, p. 670</ref> is commonly used as a term for [[Islam|Islamic]], government-authorized or recognized ''religious police''.<ref>or ''clerical police'' or ''public order police''</ref> In Islamic states in which the governments are either directly controlled by, or fall significantly under the influence of, Islamic clergy, the Mutaween enforce the state's interpretation of the [[Islamic Law|Shari'ah]]. Alternate names include; clerical police, hisbah groups, morality police, moral police, public order police, religious police, sex police, and virtue police.

In contrast to the legislatively-restrained police forces of secular nations, the religious police have broad and arbitrary discretionary powers of surveillance, entry to property, detention and interrogation of suspects, and, in some places, summary judgment and application of punishment for perceived violations of Shari'ah. The religious police discipline both Muslims and non-Muslims in Islamic states.

==Qur'anic Basis==

Islamists frequently refer to the commandment for "Enjoining Good and Forbidding Evil" as the basis of the Mutaween<ref>[http://english.bayynat.org.lb/Fatawa/s9p1.htm al-fatawa alwadeha/ Section Nine: Enjoining Good and Forbidding Evil] - Bayynat</ref>

{{Quote|{{Quran|9|71}}|وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

And (as for) the believing men and the believing women, they are guardians of each other; they '''enjoin good and forbid evil''' and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.}}

==Religious Police in Islamic States==
===Afghanistan===
The Islamic Emirate of Afghanistan imposed a strict version of Shari'ah enforced by the religious police.

In a February 2007 speech at the American Enterprise Institute, George W. Bush said, "In 2001, Afghanistan was a totalitarian nightmare -- a land where girls could not go to school, where religious police roamed the streets, where women were publicly whipped, where there were summary executions in Kabul's soccer stadium."<ref>[http://web.archive.org/web/20070712024646/http://www.whitehouse.gov/news/releases/2007/02/20070215-1.html President Bush Discusses Progress in Afghanistan, Global War on Terror] - White House News, February 15, 2007</ref>

===Iran===

Since the Islamic Revolution, Iran has had a religious police that punishes offenders relentlessly. Jamal Karimi-Rad, in 2006, has vowed to work with other governmental organizations and continue the prosecution of social vice<ref>[http://www.command-post.org/nk/2_archives/013550.html The Morality Police In Iran] - The Command Post, July 12, 2004</ref> or "moral corruption". The Islamic officials use words like Western and un-Islamic as their talking points to justify such arrests.<ref>[http://news.bbc.co.uk/2/hi/middle_east/1098931.stm Iran crackdown on New Year revellers] - BBC News, January 3, 2001</ref><ref>Robert Tait - [http://www.guardian.co.uk/world/2006/apr/20/iran.roberttait Police in Tehran ordered to arrest women in 'un-Islamic' dress] - The Guardian, April 20, 2006</ref><ref>Robert Tait - [http://www.guardian.co.uk/world/2006/jul/14/iran.roberttait Iran's fashion police put on a show of chadors to stem west's cultural invasion] - The Guardian, July 14, 2006</ref> The Islamic government's obsession with the people's behavior and dress even reached a point when it would employ female religious police who "with a razor took off the lipstick from the lips" of other female citizens.<ref>Nasrin Alavi - [http://www.softskull.com/files/WeAreIran_SampleChapterLo.pdf We are Iran] - Portobello Books Ltd, 2006, ISBN 9781846270031</ref>

Women are required by the country's Islamic law to cover their hair and wear long, loose clothing to "protect their modesty".<ref>[http://www.reuters.com/article/worldNews/idUSBLA66590320070716?pageNumber=1 Iran police step up crackdown on unIslamic dress] - Reuters, Jul 16, 2007</ref>

The government relied on "special units" (''yegan ha-ye vizhe''), to complement the existing morality police, called "Enjoining the Good and Prohibiting the Forbidden" (''Amr be Ma'ruf va Nahi az Monkar'') in an effort to combat "un-Islamic behavior" and "social corruption" among the young. These auxiliaries were to assist in enforcing the Islamic Republic's strict rules of moral behavior. Credible press reports indicated members of this morality force chased and beat persons in the streets for offenses such as listening to music or, in the case of women, wearing makeup or clothing regarded as insufficiently modest or being accompanied by unrelated men.<ref>Bureau of Democracy, Human Rights, and Labor - [http://www.state.gov/g/drl/rls/hrrpt/2006/78852.htm Country Reports on Human Rights Practices - 2006 for Iran] - U.S. State Department, March 6, 2007</ref>

The religious police are not popular with Iranian teenagers and youths.<ref>[http://video.google.com/videoplay?docid=-635284816900506895&q Video of Iranian village youth explaining how Basijis arrested him while he was hanging out with his friends]</ref>

In Iran, now all government-affilated people like the police of the interior ministry, the Basij of the Islamic Revolutionary Guards and Ansar e Hezbollah<ref>[http://www.globalsecurity.org/intell/world/iran/ansar.htm Ansar-i Hizbullah: Followers of the Party of God] - GlobalSecurity</ref> work in tandem to curb un-Islamic demeanor. For example, any of them has the legal authority to question and take into custody people who, inter alia, flirt or women go outside without the proper hijab.

===Saudi Arabia===

The Saudi Arabian Mutaween are tasked with enforcing Shari'ah as defined by the government; purportedly the ''Committee for the Propagation of Virtue and the Prevention of Vice'' "comprises more than 3,500 officers in addition to thousands of volunteers...often accompanied by a police escort" who have the power to arrest unrelated males and females caught socializing, enforce Islamic dress-codes, prayer schedules, and Islamic dietary laws prohibiting the consumption or sale of alcoholic beverages and pork, and seize banned consumer products and media regarded as un-Islamic (such as CDs/DVDs of various Western musical groups, television shows and film). Additionally, they actively prevent the practice or proselytizing of other religions within Saudi Arabia, where such is banned.<ref>[http://news.bbc.co.uk/2/hi/middle_east/2399885.stm Saudi minister rebukes religious police] - BBC News, November 4, 2002</ref>

The police have issued a decree banning the sale of dogs and cats, seen as a sign of Western influence. The decree which applies to the Red Sea port city of Jiddah and the holy city of Mecca bans the sale of cats and dogs because “some youths have been buying them and parading them in public,” according to a memo from the Municipal Affairs Ministry to Jiddah’s city government.<ref>[http://www.msnbc.msn.com/id/14738358/ Cats and dogs banned by Saudi religious police] - Associated Press, December 18, 2006</ref>

The Saudi mutaween have launched a website where people can anonymously report tips about un-Islamic activities within that country.

===Other countries===

Islamic morality police exist in other countries as well. For example, they can be found in Indonesia,<ref>[http://www.indonesiamatters.com/1036/unislamic-behaviour/ UnIslamic Behaviour] - Indonesia Matters, December 27, 2006</ref> northern Nigeria, Malaysia,<ref>[http://www.reuters.com/article/oddlyEnoughNews/idUSSP27770920070706 Singer draws ire of religious police], ''Reuters'', Jul 6, 2007</ref> the Gaza Strip,<ref>Khaled Abu Toameh - [http://fr.jpost.com/servlet/Satellite?pagename=JPost/JPArticle/ShowFull&cid=1246443716574 They accused me of laughing in public] - Jerusalem Post, July 4, 2009</ref><ref>Jonathan Spyer - [http://fr.jpost.com/servlet/Satellite?cid=1254163537553&pagename=JPost/JPArticle/ShowFull Analysis: The Islamic republic of Gaza] - Jerusalem Post, September 29, 2009</ref> and elsewhere.

==External links==

;Iran

*[http://news.bbc.co.uk/2/hi/middle_east/3887311.stm Iran police in fashion crackdown]''- BBC News, July 12, 2004''
*[http://www.time.com/time/magazine/article/0,9171,988666,00.html?promoid=googlep Old Iran... ...Vs. New] ''- Scott Macleod, TIME, July 6, 1998''
*[http://www.guardian.co.uk/world/2002/sep/03/worlddispatch.helenasmith Generation ex-communicated] ''- Helena Smith, The Guardian, September 3, 2002''
*[http://www.hyscience.com/archives/2005/11/islamo-morality.php Islamo-morality Police Busy In Iran - City Tackles Those 'Titillating Mannequins']
*[http://news.bbc.co.uk/2/hi/middle_east/2813953.stm Iranians arrested for net dating] ''- BBC News, March 3, 2003''
*[http://news.bbc.co.uk/2/hi/middle_east/6900111.stm Iran to intensify dress crackdown] ''- BBC News, July 15, 2007''
*[http://www.iran-press-service.com/ips/articles-2007/july-2007/summer_crackdown_16707.shtml Police To Start New Wave Of Crackdown On Young Boys] - ''July 15, 2007''

;Saudi Arabia

*"[http://www.asianews.it/view.php?l=en&art=5869 Catholic priest arrested and expelled from Riyadh] - ''Asia News, April 10, 2006 ''
*[http://news.bbc.co.uk/1/hi/world/middle_east/1874471.stm "Saudi police 'stopped' fire rescue"] ''- BBC News, March 15, 2002''
*[http://www.memri.de/uebersetzungen_analysen/laender/persischer_golf/saudi_flogging_19_01_04.html The Saudi Media Debates Flogging by the Saudi Religious Police] ''- MEMRI, January 19, 2004''
*[http://www.nysun.com/article/13103 Saudis Arrest Christians For Spreading 'Poison'] ''- NY Sun, May 2, 2005''
*[http://www.sptimes.com/2002/webspecials02/saudiarabia/day1/story1.shtml Inside Saudi Arabia]
*[http://news.bbc.co.uk/2/hi/middle_east/2399885.stm "Saudi minister rebukes religious police"] ''-BBC News, November 4, 2002''
*[http://www.hesbah.gov.sa/ Website of Saudi Mutaween] (Arabic)
*[http://www.sullivan-county.com/id3/copts2.htm "Egyptian Coptic Christians allege police torture"]
*[http://www.miamiherald.com/news/world/AP/story/188234.html Charges dropped against Saudi police] ''- Abdullah Shihri, Miami Herald, July 31, 2007''

===Videos===

*[http://www.youtube.com/watch?v=3zYKlSeIbrw&feature=player_embedded Arrest of Iranian girl for not wearing head scarf properly! April 2007 Tehran] ''- Youtube''
*[http://video.google.com/videoplay?docid=-635284816900506895&q# The Interviews] ''- Google Videos''

==References and notes==
{{reflist}}
[[Category:Shariah (Islamic Law)]]
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Naskh (Abrogation)

2026-04-18T01:45:00Z

Asmith: fixed language and updated score

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'''Abrogation''' ([[Abrogation|Naskh]]) refers to the doctrine of Quranic interpretation that one [[Qur'an|Qur'anic]] verse can supersede or cancel out another, and is itself supported by Qur'anic verses and various [[hadith]] narrations. There is scholarly disagreement as to which verses were abrogated (see the article [[List of Abrogations in the Qur'an]]). Some critics point to this as a failure of the Quran, Muhammad, and the tradionalist community to provide scripture that is univocal in doctrine and message.

==Introduction==

The concept of ''Naskh'', or abrogation, has traditionally been an important feature of [[Islam]] and its theology. The Qur'an is said to have been revealed by the angel [[Gabriel|Jibreel]] to Prophet [[Muhammad]] over a period of twenty-three years.<ref>''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers, </ref><ref>{{Quran|17|106}}</ref> During those years, the prophet and his community lived in and faced many different circumstances according to the traditional narrative.

According to his traditional biographies, Muhammad began as a preacher, and ended his life as the founder and Head of the first Islamic state, and the Quran supposedly reflect this in how the [[:Category:Medinan Surah|later Medinan]] Qur'anic revelations changed and often conflicted with [[:Category:Meccan Surah|earlier Meccan]] ones.

Today's Qur'an, when read at face value with its non-chronological organization, can support any number of views on several subjects, and when read as a whole, many verses clearly [[Contradictions in the Quran|contradict one another]]. The concept of abrogation is commonly understood to be mentioned in the Quran itself, sometimes apparently as a defence against criticism directed at Muhammad when he forgot or changed verses.

At the time of the [[Caliph|caliphate]], some scholars (particularly a preacher from Kufa, Iraq) were banned from explaining and preaching the Qur'an by early 'ilmic authority figure (usually 'Alī but sometimes also Ibn 'Abbās) because of their ignorance of the principles of naskh.<ref>Powers, ''The Exegetical Genre nāsikh al-Qur'ān wa mansūkhuhu'', ISBN 0-19-826546-8, p. 124</ref><ref>Andrew Rippin, ''Bulletin of the School of Oriental and African Studies'' 47, ISSN 0041-977X, pp. 26, 38</ref>

Not all Muslims believe in abrogation, though it is the mainstream view. Nevertheless, there has never been agreement as to the number of verses affected, nor even the precise definition of the term, such as whether it includes clarifications. The most commonly referenced application of the doctrine today is the gradual prohibition on the consumption of [[alcohol]], though those who reject the concept of abrogation argue that alcohol was never in any way permitted. The verses about alcohol do not feature in the more limited sets of abrogated verses proposed by some scholars such as al-Suyuti (see [[List of Abrogations in the Qur'an]]).

Traditionally, abrogation is understood to be of three types: Abrogation of the verses and the ruling; abrogation of the ruling but not the verses; abrogation of the verses but not the ruling. The latter is famously proposed regarding the punishment of [[Stoning|stoning]] for married adulterers, which does not appear in the Quran we have today.

==Qur'anic Examples==

===Verse 2:106===
{{Quote|1=[http://islamawakened.org/quran/2/106/default.htm Qur'an Text/Transliteration 2:106] |2='''Arabic:'''مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ 

'''Transliteration:''' ''Ma nansakh min ayatin aw nunsiha na/ti bikhayrin minha aw mithliha alam taaalam anna Allaha aala kulli shay-in qadeerun''

'''Shakir:''' Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?}}

====Meaning of Verse 2:106====

{{Quote|1=[http://tafsir.com/default.asp?sid=2&tid=2938 The Meaning of Naskh] Tafsir ibn Kathir|2='''The Meaning of Naskh'''

Ibn Abi Talhah said that Ibn `Abbas said that,

(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We abrogate.'' Also, Ibn Jurayj said that Mujahid said that,

(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We erase.'' Also, Ibn Abi Najih said that Mujahid said that,

(Whatever a verse (revelation) do Nansakh) means, "We keep the words, but change the meaning.'' He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Muhammad bin Ka`b Al-Qurazi. Also As-Suddi said that,

(Whatever a verse (revelation) do Nansakh) means, "We erase it.'' Further, Ibn Abi Hatim said that it means, "Erase and raise it, such as erasing the following wordings (from the Qur'an), `The married adulterer and the married adulteress: stone them to death,' and, `If the son of Adam had two valleys of gold, he would seek a third.'''

Ibn Jarir stated that,

(Whatever a verse (revelation) do Nansakh) means, "Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed.'' The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh' literally means, `to copy a book'. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.

Allah said next,

(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that,

(Whatever a verse (revelation) do Nansakh or Nunsiha) means, "Whatever Ayah We repeal or uphold without change.'' Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa'ha) said that it means, "We uphold its wording and change its ruling.'' Further, `Ubayd bin `Umayr, Mujahid and `Ata' said, `Nansa'ha' means, "We delay it (i.e., do not abrogate it).'' Further, `Atiyyah Al-`Awfi said that the Ayah means, "We delay repealing it.'' This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah's statement,

(Whatever a verse (revelation) do We abrogate or cause to be forgotten) "Allah made His Prophet forget what He willed and He abrogated what He will.''

Allah's said,

(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said,

(We bring a better one) means, "We bring forth a more beneficial ruling, that is also easier for you.'' Also, As-Suddi said that,

(We bring a better one or similar to it) means, "We bring forth a better Ayah, or similar to that which was repealed.'' Qatadah also said that,

(We bring a better one or similar to it) means, "We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting.''}}

===Verse 13:39===

{{Quote|{{Quran|13|39}}|Allah doth blot out or confirm what He pleaseth: with Him is the Mother of the Book.}}

===Verse 16:101===

{{Quote|{{Quran|16|101}}|And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know.}}

===Verses 17:85-86===

{{Quote|{{Quran-range|17|85|86}}|They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)" If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,-}}

===Verses 87:6-7===

{{Quote|{{Quran-range|87|6|7}}|By degrees shall We teach thee to declare (the Message), so thou shalt not forget, Except as Allah wills: For He knoweth what is manifest and what is hidden.}}

==Hadith==

===Sahih Bukhari===

The following [[sahih]] narrations indicate that there are many verses in the Qur'an that have been abrogated, but all of them had to be included.

{{Quote|{{Bukhari|||4530|darussalam}}|I said to 'Uthman bin 'Affan (while he was collecting the Qur'an) regarding the Verse:-- "Those of you who die and leave wives ..." (2.240) "'''This Verse was abrogated''' by an other Verse. So why should you write it? (Or leave it in the Qur'an)?" 'Uthman said. "O son of my brother! I will not shift anything of it from its place."}}

{{Quote|{{Bukhari|||4506|darussalam}}|They had a choice, either fast or feed a poor for every day.." and added, "This Verse is '''abrogated'''."}}

{{Quote|{{Bukhari|||4505|darussalam}}|That he heard Ibn 'Abbas reciting the Divine Verse:--

"And for those who can fast they had a choice either fast, or feed a poor for every day.." (2.184) Ibn 'Abbas said, "This Verse is not abrogated, but it is meant for old men and old women who have no strength to fast, so they should feed one poor person for each day of fasting (instead of fasting).}}

{{Quote|{{Bukhari|||4507|darussalam}}|"For those who can fast, they had a choice either fast, or feed a poor for every day," (2.184) was revealed, it was permissible for one to give a ransom and give up fasting, till the Verse succeeding it was revealed and abrogated it.}}

{{Quote|{{Bukhari|||4531|darussalam}}|'Ata said: Ibn 'Abbas said, "This Verse, i.e. the Statement of Allah: "..without turning them out.." '''cancelled the obligation''' of staying for the waiting period in her dead husband's house, and she can complete this period wherever she likes}}

{{Quote|{{Bukhari|||4545|darussalam}}|This Verse:--"Whether you show what is in your minds or conceal it.." (2.284) '''was abrogated'''}}

{{Quote|{{Bukhari|||4546|darussalam}}|A man from the companions of Allah's Apostle who I think, was Ibn 'Umar said, "The Verse:-- ‘Whether you show what is in your minds or conceal it ...’ '''was abrogated''' by the Verse following it."}}

===Sahih Muslim===

{{Quote|{{Muslim||344|reference}}|The Messenger of Allah (may peace be upon him) abrogated some of his commands by others, '''just as the Qur'an abrogates''' some part with the other.}}

{{Quote|{{Muslim||630|reference}}|Al-Bara' b. 'Azib reported: This verse was revealed (in this way): "Guard the prayers and the 'Asr prayer." We recited it (in this very way) so long as Allah desired. Allah, then, abrogated it and it was revealed: "Guard the prayers, and the middle prayer." A person who was sitting with Shaqiq (one of the narrators in the chain of transmitters) said: Now it implies the 'Asr prayer. Upon this al-Bara' said: I have already informed you how this (verse) was revealed and how '''Allah abrogated it''', and Allah knows best. Imam Muslim said: Ashja'i narrated it from Sufyan al-Thauri, who narrated it from al-Aswad b. Qais, who narrated it from 'Uqba, who narrated it from al-Bara' b. 'Azib who said: We recited with the Prophet (may peace be upon him) (the above-mentioned verse like this, i. e. instead of Salat al- Wusta, Salat al-'Asr) for a certain period, as it has been mentioned (in the above-quoted hadith).}}

{{Quote|{{Muslim||677a|reference}}|Anas b. Malik reported that the Messenger of Allah (may peace be upon him) invoked curse in the morning (prayer) for thirty days upon those who killed the Companions (of the Holy Prophet) at Bi'r Ma'una. He cursed (the tribes) of Ri'l, Dhakwan, Lihyan, and Usayya, who had disobeyed Allah and His Messenger (may peace be upon him). Anas said: Allah the Exalted and Great revealed (a verse) regarding those who were killed at Bi'r Ma'una, and we recited it, till it was abrogated later on (and the verse was like this):, convey to it our people the tidings that we have met our Lord, and He was pleased with us and we were pleased with Him".}}

{{Quote|{{Muslim||3023e|reference}}|Sa'id b. Jubair reported: I said to Ibn Abbas: Will the repentance of that person be accepted who kills a believer intentionally? He said: No. I recited to him this verse of Sura al-Furqan (xix.): "And those who call not upon another god with Allah and slay not the soul which Allah has forbidden except in the cause of justice" to the end of the verse. He said: This is a Meccan verse which has been abrogated by a verse revealed at Medina: "He who slays a believer intentionally, for him is the requital of Hell-Fire where he would abide for ever," and in the narration of Ibn Hisham (the words are): I recited to him this verse of Sura al-Furqan: "Except one who made repentance." (see also Sahih al-Bukhari Volume 6, Book 60, Number 285)}}

===Abu Dawud===

{{Quote|{{Abu Dawud||1304|darussalam}}|In Surat al-Muzzammil (73), the verse: "Keep vigil at night but a little, a half thereof" (2-3) '''has been abrogated''' by the following verse: "He knoweth that ye count it not, and turneth unto you in mercy. Recite then of the Qur'an that which is easy for you" (v.20). The phrase "the vigil of the night" (nashi'at al-layl) means the early hours of the night. They (the companions) would pray (the tahajjud prayer) in the early hours of the night.}}

{{Quote|{{Abu Dawud||1305|darussalam}}|Ibn ‘Abbas said: When the opening verses of Surah asl-muzzammil (lxxiii.), were revealed, the Companions would pray as long as they would pray during Ramadan '''until its last verses were revealed'''.}}

{{Quote|{{Abu Dawud||2282|darussalam}}|Women who are divorced shall wait, keeping themselves apart, three monthly courses; and then said: And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months. '''This was abrogated from the former verse'''. Again he said: (O ye who believe, if ye wed believing women) and divorce them before ye have touched them, then there is no period that ye should reckon.}}

===Al Muwatta===

Neither the abrogating nor the abrogated verses on suckling appear in the text of the Qur'an today. This, along with the Qur'anic [[Stoning|verse of rajm]] (stoning), were written on a piece of paper and were reportedly lost when a goat [[Qur'an, Hadith and Scholars:Stoning|ate them]].<ref>Musnad Ahmad bin Hanbal. vol. 6. page 269; Sunan Ibn Majah, page 626; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref>

{{Quote|{{Muwatta|30|3|17}}|Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Hazm from Amra bint Abd ar-Rahman that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "Amongst what was sent down of the Qur'an was 'ten known sucklings make haram' - '''then it was abrogated''' by 'five known sucklings'. When the Messenger of Allah, may Allah bless him and grant him peace, died, it was what is now recited of the Qur'an."

Yahya said that Malik said, "One does not act on this."}}

{{Quote|{{Muwatta|37|5|4|b}}|

Yahya said that he heard Malik say, "This ayat is abrogated. It is the word of Allah, the Blessed, the Exalted, 'If he leaves goods, the testament is for parents and kinsmen.' What came down about the division of the fixed shares of inheritance in the Book of Allah, the Mighty, the Exalted, '''abrogated''' it" ...}}

===Ibn Majah===

{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1942|It was narrated that 'Aishah said:

“Once of the things that '''Allah revealed in the the Qur'an and then abrogated''' was that nothing makes marriage prohibited except ten breastfeedings or five well-known (breastfeedings).” (Sahih)}}

==Scholars==

===Companions of Muhammad===

According to Ali, the fourth Rightly-guided Caliph, knowing the difference between abrogating and abrogated verses will save you from being damned.

{{Quote||Ali ['Ali ibn Abi Talib]said to Abdul Rahman “can you differentiate between abrogating and abrogated verses” Abdul Rahman said, “no.” Thereupon Ali said “Thou art damned and causeth others to be damned.”<ref>''Annasikh-wal-Mansukh'', by Abul Qasim, published by Hindia Press, Cairo, p. 6. A similar saying is found in ''An-Nasikh -wal- Mansukh ''(i.e. Abrogating & Abrogated), by Abu Ja'afar An-Nah'has, Beirut, 2003, p. 9, and ''Nawasikh Al-Qur'an'' (i.e. The Abrogating of the Qur'an), by Ibn Al-Jauzy, Beirut 2002, p. 24, and ''Al-Itqan Fi Ulum Al Qur'an'' by Al-Suyuti, II, p. 700.</ref>}}

{{Quote||

"Although the companions of Muhammad are reported to have discussed naskh, and even to have disagreed over the abrogation of a particular verse, references to the generation of the companions in the naskh literature are relatively infrequent.

'''Ibn Salama, al-Nasikh wa ‘l-mansukh (Cairo 1315/1899), 142-3, where `Ali and Ibn ‘Abbas disagree over the abrogation of Quran 4:94; `Ali maintained that the verse was abrogated by Quran 4:115 and 4:48, while Ibn ‘Abbas held that it remained muhkama.'''<ref name="A.Rippin">(referenced by A.Rippin) [http://www.politicalislam.com/blog/abrogation-and-the-koran/ Abrogation and the Koran] - David Bukay, School of Political Science, The University of Haifa</ref>}}

===Early Scholars===

Dr David Powers notes the following regarding the highs and lows of abrogation in the Qur'an.

{{Quote|1=Dr David Powers<ref>Powers, D.S, "The Exergetical Genre nasikh al-Qur'an", pp.122-126 in Rippen, A (ed.), "Approaches to the History of the Interpretation of the Qur'an", Oxford : Clarendon Press, 1988</ref>|2=The number of verses that are considered to have been abrogated increased dramatically between the eighth and eleventh centuries (al-Zuhri mentions 42 abrogated verses, al-Nahhas 138, and Ibn Salama, 238), at which point an upper limit seems to have been reached (Ibn ‘Ata’iqi identifies 231 abrogated verses, and al-Farsi, 248).

...

al-Suyuti (d. 911/1505) recognised only twenty instances of true abrogation and Shah Wali Allah (d 1762) reduced that number to five.[26]

Ibn al-’Ata’iqi, on the other hand, while citing 231 instances of abrogation, appendixes the phrase wa fihi nazar, indicating doubt or uncertainty to his discussion of twenty-six verses."

[26] These figures are mentioned in Ernest Hahn, ‘Sir Sayyid Ahmad Khan’s The Controversy over Abrogation (in the Qur’an)

...

There is also considerable disagreement over the scope of abrogation within the Qur’an itself. At one extreme, there were apparently certain people who argued that ‘the Qur’an does not contain either an abrogated or an abrogating verse’;[38] these people, according to Ibn Salama, ‘'''have deviated from the truth''' and by virtue of their lying, have turned away from God’.

At the other extreme were those scholars who maintained that any narrative, positive command, or prohibition in the Qur’an may be abrogated.[39]

[38] Ibn Salama, p. 26; cf. Al-Nahhas, pp 2-3

[39] Ibn Salama, p. 26}}

According to Ibn Salama , those who reject abrogation have deviated from the truth. Once again, its improtant to note at the time of the caliphate, some scholars (particularly a preacher from Kufa, Iraq) were banned from explaining and preaching the Qur'ān by early 'ilmic authority figures because of their ignorance of the principles of naskh.

===Modern Scholars===

{{Quote|[http://mac.abc.se/home/onesr/ez/in/it1/Abrogation_Hadith.txt Abrogation and Hadith] Shaykh Gibril Fouad Haddad, living islam, December 23, 2008|Naskh is a fact since Allah Most High said "We do not erase (nansakh) any aya or cause it to be forgotten (nunsiha) but bring a better one or the like of it" (2:106).

Second, the mutual abrogability of the Qur'an and the Sunna (i) is rationally possible - since the Qur'an describes the Sunna as revealed as well: "Nor does he speak of his own desire" (53:3) - and
(ii) occurs in the Law, as per the abrogation of the verse of bequest (2:180) by the mass-transmitted hadith "There is no bequest for anyone who stands to inherit."

Imam al-Shafi`i famously dissented with the massive majority of the Scholars when he said that only the Qur'an abrogates the Qur'an and only the Sunna abrogates the Sunna, but his School did not follow him in this cf. Imam al-Haramayn in Mughith al-Khalq and the contemporary Shaykh Hasan Hitu in al-Wajiz fi Usul al-Tashri` al-Islami, both staunch Shafi`is.

We should be aware that in recent times the tendency has been toward minimalism, much of it a reaction to Orientalist and other attempts to construe naskh as a literary rewrite invalidating Divine origin, some Muslim revisionists even forwarding the view that there is no
abrogation in the Qur'an. However, of the 60-odd teatises written on abrogation there is no precedent for such an extreme view. The number of cases hovers around 200, peaking at 247 with Ibn al-Jawzi, 214 with Ibn Hazm and 213 with Hibat Allah ibn Salama while falling to 134 with al-Nahhas and only 66 with `Abd al-Qahir al-Baghdadi.

The Mu`tazili grammarian and author of the Qur'anic commentary Jami` al-Ta'wil li-Muhkam al-Tanzil, Abu Muslim al-Asfahani (254-322), was reputed to have denied intra-Qur'anic naskh altogether. Al-Razi and al-Shawkani refuted him in al-Mahsul and Irshad al-Fusul respectively, but others (such as Ibn Daqiq al-`Id and the contemporary scholar `Ali Hasabullah) justified his stance as a difference in terminology only (khilaf lafzi) - due, for example, to interpreting the word aya as "(super)natural sign" or "previous Scriptures" rather than "Qur'anic verse," or a reconsideration of purported abrogation to be mere specification (ikhtisas). Hence al-Qarafi's rebuttal, when al-Razi questioned the claim of consensus on the existence of abrogation: "Agreement has indeed formed over meaning; difference is only over naming."}}

==Examples of Abrogation (According to Some Scholars)==
{{main|List of Abrogations in the Qur'an}}

Some of the verses listed in this section were believed by some scholars to have been abrogated by {{Quran|9|5}}, known as the "verse of the sword". This view was held by those scholars, such as Ibn Salama, whose beliefs about the number of abrogated verses were at the upper end of the range. This view became less common among later scholars and was generally held by those who lived near centres of imperial power (see [[Jihad in Islamic Law]]).

This verse appears in Surah '''Al Taubah''' (Repentance), which is traditionally considered to be the closing remarks of Allah. It is also the most aggressive chapter of the entire Qur'an.

{{Quote|{{Muslim||1618c|reference}}|Abu Ishaq said that he heard al-Bara' b 'Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur'an) is Sura tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to '''Kalala'''. [i.e. 4:176]}}

{{Quote|1=[http://tafsir.com/default.asp?sid=9&tid=20750 This is the Ayah of the Sword] Tafsir ibn Kathir|2="Ibn `Umar said that the Messenger of Allah said,

'''I have been commanded to fight the people until they testify that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establish the prayer and pay the Zakah.'''

This honorable Ayah (9:5) was called the Ayah of the Sword, about which Ad-Dahhak bin Muzahim said, '''"It abrogated every agreement of peace between the Prophet and any idolator, every treaty, and every term.'''" Al-`Awfi said that Ibn `Abbas commented: "No idolator had any more treaty or promise of safety ever since Surah Bara'ah was revealed. }}

===If they incline towards peace, you incline also===

'''Verse 8:61'''

{{Quote|{{Quran|8|61}}|But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).}}

'''Meaning of Verse 8:61'''

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=8&tAyahNo=61&tDisplay=yes&Languageid=2 Surat Al-'Anfāl (The Spoils of War) 8:61] Ibn Abbas in Tafsir Ibn Abbas and Tafsir al-Jalalayn (Suyuti) |2=‘This has been abrogated by the “sword verse” [Q. 9:5]’}}

'''Scholars on 8:61'''

{{Quote|Ibn Taymiyyah, ‘Governance According to Allaah’s Law in Reforming the Ruler and his Flock’|"It is the consensus of the scholars of this Ummah that if part of the religion is Allah's and other part is not, fighting must go on until the entire religion is Allah's".<ref>Shaykh ul-Islaam Taqi ud-Deen Ahmad ibn Taymiyyah - '[http://www.fisabeelillah.org/books/manhaj/The-Religious-And-Moral-Doctrine-Of-Jihad.pdf The Religious and Moral Doctrine of Jihaad]' - p.28, © Copyright 2001 Maktabah Al Ansaar Publications, ISBN: 0-9539847-5-3</ref>}}

{{Quote|[http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm Join The Caravan, p.9] Imam Abdullah Azzam|"Jihad and the rifle alone. NO negotiations, NO conferences and NO dialogue."}}

{{Quote|[http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm Join The Caravan, p.20] Imam Abdullah Azzam|"So, if the fighting stops, the disbelievers will dominate, and fitnah, which is Shirk (polytheism), will spread."}}

===Fight those who fight you, Allah hates aggressors===

'''Verse 2:190'''

{{Quote|{{Quran|2|190}}|Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.}}

'''Meaning of verse 2:190'''

{{Quote|[http://quran.com/2/190 Surat Al-Baqarah (The Cow) 2:190] Tafsir al jalayn (Suyuti)|this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q. 9:1], or by His saying [below]:}}

===Let there be no compulsion in religion===

'''Verse 2:256'''

Some scholars considered the following verse to be abrogated, though this is not the most common view today (see [[Let There be no Compulsion in Religion]]).

{{Quote|{{Quran|2|256}}|2=Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.}}

'''Meaning of Verse 2:256'''

{{Quote|Tafsir Ibn Kathir (unabridged)|Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. '''But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion.''' In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.}}

==See Also==

*[[List of Abrogations in the Qur'an]]
*[[Qur'an, Hadith and Scholars:Islamic Theology]]
*[[Chronological Order of the Qur'an]]

== External Links ==

* [https://www.youtube.com/watch?v=12vMUfvsV1s Abrogation: A benign tumour that can turn into cancer, the western world needs to be aware of] - Adam Elmasri - ''YouTube Video''
* [https://almuslih.org/wp-content/uploads/Library/Burton,%20J%20-%20The%20Sources%20of%20Islamic%20Law.pdf The Sources of Islamic Law: Islamic Theories of Abrogation.] Burton, John. Edinburgh University Press, 1990.

==References==
{{reflist}}

[[Category:Qur'an]]
[[Category:Abrogation]]
[[Category:Fiqh (legal theory)]]
[[Category:Shariah (Islamic Law)]]
[[Category:Sacred history]]
[[Category:Criticism of Islam]]
[[Category:Allah]]
[[Category:Revelation]]
[[Category:Revelational Circumstances of the Qur'an]]

Nikah (Sexual Consummation of Marriage)

2026-04-17T20:41:02Z

Asmith: fixed language and updated score

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In [[Arabic]] term '''nikah''' (or the root n-k-h) refers "sexual intercourse", or the contract of ''sexual intercourse'', or [[marriage]] as a contract for ''sexual intercourse'' (for the payment received by the bride for nikah, see [[Purpose of the Mahr]]). This definition comes both from reliable Arabic dictionaries and any investigations of the contexts where the word is used.
==Definitions==

===Francis J. Steingass===

====English-Arabic Dictionary: For the Use of Both Travellers and Students====

{{Quote|Francis J. Steingass, English-Arabic Dictionary: For the Use of Both Travellers and Students, W.H. Allen, 1882|“COITION mujama’a-t; '''nikah'''; nik.”
“MARRIAGE ziwaj; zija-t; nikah. –(demand in marriage) hatab, yahtub”
“MARRY (take in marriage) tazawwaj, yatazawwaj; ta’ahhal, yata’ahhal. –(given in marriage) zawwaj, yuzawwij.”}}

====A comprehensive Persian-English dictionary====

Note that the American Heritage Dictionary defines Venery as ''"1. Indulgence in or pursuit of sexual activity. 2. The act of sexual intercourse."''

{{Quote|Francis J. Steingass, A comprehensive Persian-English dictionary: including the Arabic words and phrases to be met with in Persian literature, 1892, p. 1421|A نکاح nikāḥ (v.n. of نکح), Marrying; matrimony, marriage; '''conjugal intercourse'''; a dowry; [nikāḥ (ʻaqdi nikāḥ) bastan (par- dāḵẖtan, kardan), To marry, take a wife;--ḥujjati nikāḥ, A marriage-contract signed by a judge;--muʻāhadaʼi nikāḥ, A marriage-contract;--nakkāḥ, One who marries many wives, a polygamist; '''potent in venery'''.}}

===A Dictionary of Andalusi Arabic===

{{Quote|Federico Corriente, A Dictionary of Andalusi Arabic, BRILL, 1997, p. 539|{NKH}: VA yankah nakah nikah nakih mankuh k '''to have sexual intercourse''' <nowiki>||</nowiki> nantakah antakaht to be possessed sexually <nowiki>||</nowiki> nastankah istinkah k to solicit for sex <nowiki>||</nowiki> (‘uqdat an)nikah IQ nikah AL nicah GL nikahun marriage, wedlock <nowiki>|</nowiki> nikahun muharramun incest <nowiki>|</nowiki> MT ‘aqd nikah marriage contract <nowiki>||</nowiki> VA mankahah prostitute <nowiki>||</nowiki> mankuhah + at sexually possessed (of a woman) <nowiki>||</nowiki> IQ manakih wedded women.}}

===An English and Arabic Dictionary===

{{Quote|Joseph Catafago, An English and Arabic Dictionary, 1858, p. 298|nikah, Matrimony, marriage. '''Congressus venereus'''.}}

===Arabic-English dictionary for the use of students===

{{Quote|J. G. Hava, Arabic-English dictionary for the use of students, Beyrut, Catholic Press, 1899, p. 796|[n k h words:] “To marry a. o. to." "To ally by marriage." "Marriage-contract; formula of marriage." "Marriage. Marriage-contract." "'''Conjugal intercourse'''." "Polygamist." "Married (woman)." "Women, wives.”"}}

===The New Encyclopedia of Islam===

{{Quote|Cyril Glasse, The New Encyclopedia of Islam: Third Edition, Altamira, 2001|NIKAH
'''Literally the act of sexual intercourse''', nikah is the term by which marriage is referred to in the Qur'an. Islamic law defines nikah as a civil contract whose main function is to render sexual relations between a man and woman licit. Any sexual relations outside the nikah contract constitute the crime of zina (illicit sexual relations) and are subject to punishment. In practice, nikah is enacted in a ceremony intertwined with religious symbolism and rituals such as the recitation of al-Fatiha, the first verse of the Qur'an, usually performed by religious functionaries, although Islamic law does not positively prescribe any service.
See also Marriage.

BIBLIOGRAPHY

Bousquet, Georges Henry. "La Conception du Nikah selon les Docteurs de la Loi Muslamane." Revue Algerienne. (1948): 63-74.
El Alami, Dawoud. Marriage Contract in Islamic Law. London: Graham & Trotman, 1992.
Maghniyyah, Muhammad Jawad. Marriage According to Five Schools of Islamic Law. Tehran: Department of Transliteration and Publication, Islamic Culture and Relations Organization, 1997.}}

===J S Schacht===

====First Encyclopaedia of Islam====

{{Quote|M. Th Houtsma, E.J. Brill's First Encyclopaedia of Islam 1913-1936, p. 912, |NIKAH (A.), marriage ('''properly: sexual intercourse''', but already in the Kur’an used exclusively for the contract). Here we deal with marriage as a legal institution; for marriage customs see ‘URS. [...]” (J S Schacht)}}

====Marriage on trial: Islamic family law in Iran and Morocco====

{{Quote|Ziba Mir-Hosseini, Marriage on trial: Islamic family law in Iran and Morocco, I.B.Tauris, 2001, p. 20 |It’s name, ‘aqd al-nikah, literally means the '''contract of coitus''', see Schacht (1932b: 912)}}

===Islam, A concise introduction===

{{Quote|Dennis Roberts, Islam, A concise introduction, Harper & Row, 1982, p. 143|The Arabic '''word for marriage and sexual intercourse is the same: nikah'''.}}

===Muslim women in changing perspective===

{{Quote|Talat Ara Ashrafi, Muslim women in changing perspective, Commonwealth Publishers, 1992, p. 51|According to Muslim Law, ‘Nikah’ is a contract of union between two strangers of opposite sexes which legalizes their sexual intercourse and mutual co-existence and imposes certain duties on and confers certain rights upon the two partners.}}

===Sharia – The Islamic Law===

{{Quote|Corinna Standke, Sharia – The Islamic Law, GRIN Verlag, 2008|In Islam, marriage is a civil contract which legalizes sexual intercourse and pregnancy.}}

===Sexual ethics and Islam: feminist reflections on the Qur’an, hadith, and jurisprudence===

{{Quote|Kecia Ali, Sexual ethics and Islam: feminist reflections on the Qur’an, hadith, and jurisprudence, Oneworld, 2006|Nikah, the term used by jurists for the marriage contract, '''literally refers to sexual intercourse''', so closely is marriage linked to sex.}}

===The Nigerian Legal System: Public Law===

{{Quote|Charles Mwalimu, The Nigerian Legal System: Public Law, Peter Lang, 2005, p. 542| Marriage under Islamic law in Nigeria is known by its Arabic name, Nikah or joining together, '''the same meaning as sexual intercourse'''…}}

{{Quote|Charles Mwalimu, The Nigerian Legal System: Public Law, Peter Lang, 2005, p. 673|Under the Maliki code applicable in Nigeria the word Nikah signifies “the contract of marriage for the legislation of sexual intercourse…}}

===The Muslim family: a study of women's rights in Islam===

{{Quote|Tove Stang Dahl, The Muslim family: a study of women's rights in Islam, Scandinavian University Press, 1997, p. 52|The legitimate form of sexuality is therefore an outcome of marriage - nikah ('''the concept nikah means both marriage and sexual intercourse''').}}

===Voices of Islam===

====Nargis Virani: Voices of life: family, home, and society====

{{Quote|Vincent J. Cornell (2007), Voices of life: family, home, and society, p. 59 (Marriage in Islam by Nargis Virani).|Allowable sexual relations in the Qur’an are designated by the term '''nikah, which connotes both marriage and intercourse''' (Qur’an 2:221, 230, 232, 235, 237; 4:3, 6, 22, 25, 127; 24:3, 23, 33, 60; 28:27; 33:49, 50, 53). Marriage prevents sexual frustration and the temptation to sin (Qur’an 24:32).}}

{{Quote|Vincent J. Cornell (2007), Voices of life: family, home, and society, p. 59 (Marriage in Islam by Nargis Virani).|TERMS FOR MARRIAGE IN ISLAM

Among Muslims, the most commonly used term for marriage is '''nikah, which literally means “sexual intercourse.”''' As a legal term, nikah denotes the situation resulting from a contract entered into by a Muslim man and a Muslim woman, which legitimizes cohabitation and sexual intercourse between the signers of the contract in the eyes of God and their co-religionists.}}

{{Quote|Vincent J. Cornell (2007), Voices of life: family, home, and society, p. 60 (Marriage in Islam by Nargis Virani).|In Muslim countries where Arabic language and culture predominate, '''marriage is referred to as zawaj, literally, “pairing.”'''}}

====Ziba Mir-Hosseini: Voices of Change====

{{Quote|Vincent J. Cornell (2007), Vol. 5, Voices of Change, pp. 85-113 (Islam and Gender Justice, by Ziba Mir-Hosseini).|Marriage, as defined by classical jurists, is '''a contract of exchange whose prime purpose is to render sexual relations between a man and a woman licit'''. Patterned after the contract of sale, which served as a model for most contracts in Islamic jurisprudence, it has three essential elements: the offer (ijab) by the woman or her guardian (wali), the acceptance (qabul) by the man, and the payment of dower (mahr), a sum of money or any valuable that the husband pays or undertakes to pay to the bride before or after consummation. The marriage contract is called '''‘aqd al-nikah (literally ‘contract of coitus’)'''. In discussing its legal structure and effects, classical jurists often used the analogy of '''the contract of sale''' and alluded to parallels between the status of wives and female slaves, to whose sexual services husbands/owners were entitled, and who were deprived of freedom of movement.}}

===Sexuality in Islam===

{{Quote|Abdelwahab Bouhdiba, Alan Sheridan, Sexuality in Islam, Saqi Books, 1998|Nikah and unconsummated marriage are mutually exclusive. Abstinence of a hundred and twenty days is a maximum not to be exceeded in any circumstances. Sexual intercourse is one of the pillars of nikah.}}

===Women and international human rights law===

{{Quote|Kelly Dawn Askin, Dorean M. Koenig, Women and international human rights law: vol.3, Transnational Pub, 2008|In the medieval treatises, marriage was '''known as nikah, referring to licit sexual intercourse''', and the marriage contract was understood as an agreement permitting the husband sexual access to the wife in return for his commitment to pay ...}}

===Studies in Modern Islamic Law and Jurisprudence===

{{Quote|Oussama Arabi, Studies in Modern Islamic Law and Jurisprudence, BRILL, 2001, p. 150 |In the Muslim normative universe, love and sexual emotions between the sexes ought to acquire a lawful form, a fact which is echoed '''in Islamic law where legal sexual intercourse (nikah)''' could only be in the form of a contract (‘aqd): “Legal union according to the Law is the contract of marriage (al-nikah fi’l shar’ ‘aqd al-tizwij). Sexual intercourse (wat’), without a contract, is illegal intercourse (safah, laysa bi-nikah).}}

===Fundamentals of [[Ijtihad]]===

{{Quote|Muhammad Taqi Amini, Fundamentals of Ijtehad (I.A.D. religio-philosophy), Idarah-i Adabiyat-i Delli, 1980|[...] Imam Abu Hanipha [...] argues that the verse uses the word Nikah and it literally means the ‘union’ therefore it means ‘sexual intercourse’ [...]}}

===Muhaqqiq al-Hilli, the renowned thirteenth-century Shi'ite jurist===

{{Quote|Hilli (1985: 428). Quoted by Ziba Mir-Hosseini in volume five of Voices of Islam, pp. 85-113|Marriage etymologically is uniting one thing with another thing; it is also said to mean '''coitus and to mean sexual intercourse''' … it has been said that it is '''a contract whose object is that of dominion over the vagina''', without the right of its possession. It has also been said that it is a verbal contract that first establishes the right to sexual intercourse, that is to say: it is not like buying a female slave when the man acquires the right of intercourse as a consequence of the possession of the slave.}}

===Muslim women in law and society: annotated translation of al-Tahir al Haddad al-Ṭāhir Ḥaddād===

{{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).}}

===The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani (310/922 - 386/996) A Treatise on Maliki Fiqh===

{{Quote|The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani (310/922 - 386/996) A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari) Ch. 32: On marriage, divorce, remarriage, 'Dhihar'-repudiation, vows of celibacy within marriage, mutual cursing (li'an), 'Khul'-'divorce, and suckling |[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)}}

===Law of desire: temporary marriage in Shi'i Iran===

{{Quote|Shahla Haeri, Law of desire: temporary marriage in Shi'i Iran, Syracuse University Press, 1989, p. 30| An Islamic marriage [both permanent and temporary] is defined as “'''that type of contract, ‘aqd, which gives ownership, tamlik, over intercourse''', vaty, not like buying a slave girl whose ownership entitles her master a right to intercourse” (Hilli SI, 428).}}

{{Quote|Shahla Haeri, Law of desire: temporary marriage in Shi'i Iran, Syracuse University Press, 1989, pp. 33-34|Throughout the centuries, virtually unchanging language is used to define the Shi’i institution of marriage. Hilli (SI, 428), the thirteenth-century scholar, defines a contract of marriage as “'''that type of contract which ensures domination over the vagina, buz’, without ownership, milkiyyat,” as in the case of a slave girl'''.1 Hilli’s ambivalence regarding similarities between a contract of sale and of marriage is underscored by yet another of his definitions of nikah. On the one hand, he suggests that “marriage is a kind of ownership” (517), but on the other, he argues, an ‘aqd [marriage] and ownership, milkiyyat, do not mix” (446), meaning that a man may have intercourse with his own slave girl but he may not marry her—unless he first sets her free.2 He can, however, marry another man’s slave girl. Note that Hilli’s distinction is not between the existence or lack of ownership, but between what I call a “complete ownership,” as in the case of owning a slave girl, and a “partial ownership,” as in the case of a contract of marriage. Although legally this injunction makes it unlawful for a man to own his wife completely, it allows him to own part of his wife’s body and, consequently, the right to control her activities. In the tradition of his predecessors, '''Jabiri-Arablu, a contemporary scholar, after giving several interpretations of the term nikah, concludes that “nikah is a contract for the ownership, tamlik, of the use of [the] vagina”''' (1983, 175)."

“[…] Hilli…writes that nikah is a “sort of ownership” and that it is “similar to the [contract of] sale,” on the other hand he emphasizes that “the purpose of the exchange of the vagina, mu’avizih-i buz’, is reproduction and recreation, and not just financial exchange” […]

“The ambivalence regarding classification of the definition of the contract of marriage is underscored by the confusion surrounding the definition of the term nikah itself. Emphasizing its literal meaning, some have interpreted it as intercourse, vaty.4 Others, stressing its contractual and obligational aspects, have referred to it as an ‘aqd, a contract. Citing Sahib-I Javahir, Murata writes: “For the Sunnis nikah means intercourse, and since marriage implies intercourse, then the word nikah has been used in the contract” (1974, 2). In contrast, Murata continues, Raghib maintains, “Intercourse is not the meaning of nikah because of its shamefulness, qubh, but that it is used as an analogy for that [intercourse]. Therefore the real meaning of nikah is ‘aqd, contract” (see also Jabiri-Arablu 1983, 174-75; Farah 1984, 14; “Nikah” 1927, 912).”

[…] “Noting the diversity of opinions, Langarudi, a contemporary Iranian Shi’i scholar […] argues [...] “intercourse is the raison d’etre of marriage” (5)
“Likewise, Imami defines nikah as a “legal relationship, created between a man and a woman as a result of a contract that permits them to enjoy each other sexually” (1971, 4:268)”}}

===Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide===

{{Quote|Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide, World Islamic Network|A. Importance of sex in marriage. 
In Islam, marriage is not restricted to a platonic relationship between husband and wife, nor is it solely for procreation. The Islamic term for marriage, '''"Nikah" literally means sexual intercourse'''. So why has Islam provided extensive rules and regulation regarding sex? This was because Islam has fully understood that sexual instincts cannot and must not be repressed. They can only be regulated for the well being of human beings in this life and for their success in the hereafter.}}

===Essays in Arabic literary biography===

Al-Nafzawi (fl. ca 1380 – 1440) by Lois A Giffen from the University of Utah.

{{Quote|Roger M. A. Allen, Joseph E. Lowry, Terri DeYoung, Devin J. Stewart, Essays in Arabic literary biography, Vol. 2, p. 309|Shaykh al-Nafzawi is known to the world only through his book, al-Rawd al-‘atir fi nuzhat al-khatir (The Perfumed Garden of Sensual Delight […]) […] a work of practical instruction on the successful conduct of '''sexual relations in marriage and concubinage'''.”}}

{{Quote|Roger M. A. Allen, Joseph E. Lowry, Terri DeYoung, Devin J. Stewart, Essays in Arabic literary biography, Vol. 2, pp. 310-311|[according to the author, Shaykh al-Nafzawi was] likely a qualified scholar in Maliki religious law.}}

{{Quote|Roger M. A. Allen, Joseph E. Lowry, Terri DeYoung, Devin J. Stewart, Essays in Arabic literary biography, Vol. 2, p. 312|The thousand-year history of Arabic literature on erotology, meaning here prose books and essays on erotic love, sexuality, the relations of the sexes, and coition (sexual intercourse), began as early as the ninth century. […] Their writers tend to approach the subject either (1) as authors of adab literature combining '''discussion of coition, or coitus (bah, jima, nikah)''' with entertainment, (2) physicians writing on coitus to advise on preservation of health and treatment of difficulties or disease or (3) theologians and jurists writing with a concern for '''lawful indulgence of the sexual instinct''', and the ethics and etiquette of sexual intercourse. There is often some crossover in approach and coverage. Whether or not they were educated in medicine, writers of adab-style books dealing with coition may offer information on the techniques of successful sex, preservation of health and handling sexual problems. Al-Nafzawi is one of these.”}}

===Encyclopaedia of the Qurʾan===

{{Quote|Harald Motzki, Encyclopaedia of the Qurʾan: Vol 3, Brill, 2003, p. 276|Aims of marriage
(1) In the Qurʾān, marriage is, first of all, the favored '''institution for legitimate sexual intercourse''' between a man and woman...}}

===Sidi Khalil, the prominent fourteenth-century Sunni Maliki jurist===

{{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.}}

==See Also==

*[[Glossary of Islamic Terms]]

==External Links==

*[{{Reference archive|1=http://www.studyquran.org/LaneLexicon/Volume8/00000102.pdf|2=2012-07-19}} Lane's Lexicon entry for n-k-h]
*[{{Reference archive|1=http://inthenameofallah.org/Marriage+in+Islam+OR+Nikah.html|2=2012-07-19}} Marriage in Islam/ Nikah]

[[Category:Women]]
[[Category:Shariah (Islamic Law)]]
[[Category:Marriage]]
[[Category:Sex]]
[[Category:Criticism of Islam]]
[[Category:Pre-Islamic Arabia]]

Persecution of Baha'is in Iran

2026-04-17T20:32:10Z

Asmith: fixed language and updated score

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The Baha'i Faith is an Abrahamic [[Monotheism|monotheistic]] religion founded in Persia in the 19th century which claims to share the same values and origins of its predecessors. Its founder, Baha'u'llah, is regarded by Baha'is as "the most recent in the line of Messengers of [[God]] that stretches back beyond recorded time and that includes [[Ibrahim|Abraham]], Moses, Buddha, Krishna, Zoroaster, [[Jesus|Christ]] and [[Muhammad|Mohammed]]." The current estimates for the total number of Baha'is around the world ranges from 5 million<ref>[http://news.bahai.org/media-information/statistics/ Statistics] - Bahá'í World News Service</ref><ref>Hutter, Manfred (2005). "Bahā'īs". in Jones, Lindsay. Encyclopedia of Religion. 2 (2nd ed.). Detroit: Macmillan Reference US. pp. 737–740. ISBN 0028657330.</ref> to 7.9 million.<ref>[https://www.cia.gov/library/publications/the-world-factbook/geos/xx.html#people World: People: Religions] - CIA World Factbook</ref>

Since the religion's inception, the Bahá'ís of Iran have been persecuted. While the Christian, Jewish, and Zoroastrian minorities are also persecuted, they have certain limited rights, whereas Baha'is have none.<ref>[http://www.marzeporgohar.org/v2/index.php?l=1&cat=25&scat=&artid=1166 Stop the Persecution of non-Muslim Iranians] - Human Rights Council of the Marze Por Gohar Party</ref> Since the Islamic Revolution in 1979, this persecution has become systematized. Unofficial figures have put the number of Baha'i deaths into the thousands, but officially, more than 200 have been executed or killed, hundreds more have been imprisoned, and tens of thousands have been deprived of jobs, pensions, businesses, and educational opportunities. All national and local Bahá'í administrative institutions have been banned by the Government, and Bahá'í holy places, cemeteries, and community properties have been confiscated, vandalized, or destroyed.<ref>Friedrich W. Affolter - [http://www.aa.psu.edu/journals/war-crimes/articles/V1/v1n1a3.pdf The Specter of Ideological Genocide: The Bahá’ís of Iran] - War Crimes, Genocide, & Crimes against Humanity, Volume 1, January, 2005</ref>

This treatment of Baha'is is justified by [[Shari'ah (Islamic Law)|Shari'ah]] through [[Islam and Apostasy|apostasy]] laws, because traditional Islamic law mandates that anyone who leaves [[Islam]] be killed. According to many scholars, since the Baha'i faith is an offshoot of Shi'ite Islam, Baha'is are apostates and can therefore be justifiably killed. Many Baha'is continue to conceal their religion and often call themselves Muslims.

Over time, the international community has become more aware of Baha'i persecution due to advocacy which has brought the United Nations, Amnesty International, the European Union, and the United States into discussions with representatives of the faith.

Post-Islamic monotheistic religions such as the [[Ahmadiyya]] and Bahá'í faiths pose unique challenges to Islamic authorities. It is difficult to dismiss the followers of such religions as "mushrikun," or polytheists such as the polytheists of Asia and the animists of Africa, or as "people of the book," like Jews and Christians. Moreover, their existence presents a challenge to the Islamic doctrine of the perfection and finality of Muhammad's revelation.

The following is a directive from the Iranian Interior Ministry sent to all provincial governments to collect detailed information about Baha’i activities and individuals:

{{Quote|1=[http://www.marzeporgohar.org/v2/index.php?l=1&cat=25&scat=&artid=1166 Stop the Persecution of non-Muslim Iranians] Human Rights Council of the Marze Por Gohar Party|2=Emblem of the IRI
Islamic Republic of Iran
Ministry of Interior

Date: August 19th 2006 Number: 43.70878

In His Lofty Name

(To) Honorable Political-Security Deputies of Provincial Governments of the Entire Country

Salaam Aleikom,
Respectfully, according to the information sent (to us), certain elements of the perverting Baha’i cult are attempting to advocate and propagate the ideology of Baha’ism under the cover of business and social activities. Since this cult is illegal and is being used by international organizations (human rights etc…) and Zionist circles against the Islamic Republic regime, it is (hereby) reques ted that you order the relevant institutions (intelligence departments) to manage and monitor their social behavior, delicately and seriously. In the meantime, complete the requested information according to the attached form and send it to this Vice Ministry for processing by the sixth of September (2006). CODE

Seyyed (Title of Decendants of Prophet Mohammad) Mohammad-Reza Mavali-Zadeh

Director General of the Political Bureau

Signature

<nowiki>************</nowiki>

The Attached Form is entitled:
“The Situation of the Perverting Baha’i Cult in Each Province”

The requested information categories are:

City Population Economic Situation: Income, Occupation Social Interaction Social Information Political and Social Activities Principal Elements (leaders) Contacts with Foreign Circles Miscellaneous}}

Bani Dugal, the principal representative of the Baha'i International Community to the United Nations, has also criticized Iran's claim that seven leaders of the community who were imprisoned in Iran were held for security reasons and not because of their faith, calling the assertion "utterly baseless." He argued that Iran's practice of connecting the group to Zionism, the underlying political philosophy of Israel, was a "distortion" and an attempt to "stir animosity" among the Iranian public.<ref>Christopher Buck. Islam and Minorities: The Case of the Bahá'ís. Studies in Contemporary Islam, 5(1):83–106, 2003.</ref>

==External links==

*[{{Reference archive|1=http://www.islam-qa.com/en/ref/71346/Azl|2=2012-12-19}} The Baabis and Baha’is are not Muslims] ''- Fatwa from Islam Q&A''
*[{{Reference archive|1=http://frontpagemag.com/2011/02/04/irans-decades-of-christian-persecution|2=2012-12-19}} Iran’s Decades of Christian Persecution]
*[{{Reference archive|1=http://www.neirr.org/bahai1.htm|2=2012-12-19}} A Closer Look at Baha'i]'' - From the "Short List of "Cults", Aberrational Christian, and Other Controversial Groups"''

==References==
{{reflist}}
{{page_title|Persecution of Baha'is in Iran}}
[[Category:Human rights]]
[[Category:Apostasy]]

Quranda embrialogiya

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#REDIRECT [[Quranda embriologiya]]

Quranda embriologiya

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Quranda embriologiya

Azərbaycanca Yazılar - Articles in Azerbaijani

2026-04-17T01:58:13Z

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#REDIRECT [[Azərbaycanca yazılar - Articles in Azerbaijani]]

Azərbaycanca yazılar - Articles in Azerbaijani

2026-04-17T01:58:13Z

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{{Languages}}
 
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Beni Kureyza Qətliamı

2026-04-17T01:57:10Z

Asmith: Asmith moved page Beni Kureyza Qətliamı to Bənu Qureyzə qətliamı

#REDIRECT [[Bənu Qureyzə qətliamı]]

Bənu Qureyzə qətliamı

2026-04-17T01:57:10Z

Asmith: Asmith moved page Beni Kureyza Qətliamı to Bənu Qureyzə qətliamı

{{DISPLAYTITLE:Bənu Qureyzə qətliamı}}
[[File:Banu qurayza massacre.jpg|175px|right|thumb|Miniatür rəsmdən detal: Peyğəmbər, Əli və səhabələr Bənu Qureyzə yəhudi qəbiləsinin məhbuslarının qətlə yetirilməsində, Məhəmməd Rəfi Bazilin 19-cu əsrə aid mətninə illüstrasiya.]]
Ənənəvi İslami mənbələrə görə, b.e. 627-ci ildə Xəndək döyüşü nəticəsində Bənu Qureyzə yəhudi qəbiləsi Məhəmməd ilə əvvəlki sazişlərini pozaraq mühasirəyə alan düşmənlə əlbir olduqdan sonra, onun birbaşa hərbi komandanlığı altındakı müsəlmanlar Bənu Qureyzə qalasını mühasirəyə aldılar. Mənbədən asılı olaraq təxminən 2 həftəlik mühasirədən sonra Bənu Qureyzə yəhudiləri təslim oldular və taleyini Əvs qəbiləsindən olan etibarlı vasitəçi Səd bin Muaza həvalə etdilər. Səd bin Muaz Məhəmmədə qəbilənin kişilərini qətlə yetirməyi, qadın və uşaqları isə əsir götürməyi tövsiyə etdi. Məhəmməd bu tövsiyəni qəbul etdi və nəticədə qəbilənin 400 ilə 900 arasında kişi məhbusu, o cümlədən yetkinlik əlamətləri göstərən bütün oğlanlar, bir çoxu ailələrinin gözü qarşısında olmaqla başları kəsilərək edam edildi; qəbilənin qalan hissəsi isə əsir götürüldü və ya qul kimi satıldı. Bu hadisənin Quranda qeyd edildiyi hesab olunur, İslam tarixi ənənəsində geniş təsdiqini tapıb və tarix boyu müsəlman hərbi qüvvələri tərəfindən əsir götürülən qeyri-müsəlmanlarla rəftar qaydaları üçün bir çox hökmlərin əsasını təşkil edib. Akademik və modernist müsəlman alimlərinə görə isə bu tarixi faktlarla bağlı böyük qeyri-müəyyənlik mövcuddur.
==İlkin məlumatlar==

=== Əhzab surəsi (Müttəfiqlər) ===
Bu hadisələrin ən məşhur versiyası İbn İshaqın (v. b.e. 769)<ref>İbn İshaq (əsərin İbn Hişam tərəfindən redaktəsi), Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı: İshaqın "Sirət rəsul Allah" əsərinin tərcüməsi'', Oxford University Press, 2005, səh. 453, 458-9, 461-69, 479-81.</ref> "Sira" əsərində qeyd olunub. Bununla belə, İslami alimlərin böyük əksəriyyətinə görə, Quranın özündə də qısa bir təsvir mövcuddur ki, bu da hekayənin ən azı müəyyən dərəcədə tarixi əsası olduğuna inanan akademik tarixçilərin fikridir.

[https://quran.az/33 Quran 33:9-25], müttəfiqlərin Mədinəyə (yəni 13-cü ayədə qeyd olunan Yəsribə) uğursuz hücum cəhdini xatırladır. Növbəti iki ayədə (26-27) qeyd olunur ki, uğursuz hücumun yəhudi və ya xristian tərəfdarları öz qalalarından endirildi, sonra onların bir qrupu öldürüldü, digər bir qrupu isə əsir götürüldü:{{Quote|{{Quran-range|33|26|27}}|Kitab əhlindən onlara kömək edənləri öz qalalarından endirdi və qəlblərinə qorxu saldı; [beləliklə] onların bir qismini öldürdünüz, bir qismini isə əsir götürdünüz.
Onların torpaqlarını, evlərini, mallarını və hələ ayaq basmadığınız bir yeri sizə miras verdi. Allah hər şeyə qadirdir.}}Eyni surənin irəliləyən hissələrində, [https://quran.az/33/50?t=4 Quran 33:50] Məhəmmədə qadın əsirlərin öz payına düşən hissəsi üzərində müəyyən hüquqlar verir. [https://quran.az/33 Quran 33:55-58] müqavilələrini pozan kafirləri pisləyir və onlarla necə rəftar edilməli olduğunu təsvir edir. Mücahid və ət-Təbəri kimi bəzi erkən təfsirçilər bu tənqidin Bənu Qureyzəyə aid olduğunu və ya onları da əhatə etdiyini bildirmişlər.<ref>M. J. Kister, [https://web.archive.org/web/20250118072808if_/http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf The Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition (archive)], Jerusalem Studies in Arabic and Islam 8 (1986), pp. 61-96 (see p. 81)</ref>

=== Erkən siyrə-məğazi materialları ===
Hekayə, siyrə (bioqrafik) janrında və oradakı məğazi (basqınlar/yürüşlər) materiallarında müxtəlif detallarla geniş şəkildə qeyd olunub. Bu janrın günümüzə qədər gəlib çatmış ən erkən tam əsəri Musa ibn Uqbaya (v. b.e. 725-737) məxsus olan və uzun müddət itmiş hesab edilsə də, 2021-ci ildə yenidən tapılan "Kitab əl-Məğazi" əsəridir. Bənu Qureyzə hesabatı da daxil olmaqla, bu əsəri onlayn şəkildə ingilis dilindəki tərcüməsindən oxumaq olar.<ref>An English translation of Kitāb al-Maghāzī by Mūsā ibn ʿUqba is

Musa ibn Uqbanın "Kitab əl-Məğazi" əsərinin ingilis dilinə tərcüməsini ödənişsiz endirmək mümkündür: ''[https://imamghazali.co.uk/products/maghazi-ebook?shpxid=615cb3f1-f756-48ea-8207-7aae5f4ee22c Musa ibn Uqbanın "Səyyiduna Məhəmmədin məğazisi"]'', İmam Qəzali Nəşriyyatı, 2024. Bənu Qureyzənin ardınca baş verən qətliam və qullaşdırılması haqqında 104-109 və 112-117-ci səhifələrə baxın.</ref> Musa ibn Uqba, özü ilk məğazi kitabını yazmış İbn Şihab əz-Zührinin (v. b.e. 741) tələbəsi idi. Əz-Zührinin rəvayətləri siyrə-məğazi ədəbiyyatında böyük yer tutur və erkən İslam tarixi haqqında mühüm məlumat mənbəyidir. İbn İshaq öz hesabının müxtəlif hissələrini təmin etdiklərinə görə həm əz-Zührini, həm də bir neçə digər mənbəni qeyd edir.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 450.</ref>

Növbəti bölmədə təsvir edildiyi kimi, Musa ibn Uqbanın Bənu Qureyzə hadisəsi versiyası ilə Abbasilər Xilafətinə xidmət etmiş İbn İshaqın bir qədər sonrakı və daha geniş versiyası arasında bəzi fərqlər var.

==Siyrədəki məlumatlar==

=== Arxaplan ===
Mövzuya dair tez-tez istinad edilən akademik məqaləsində professor Meir J. Kister, erkən mənbələrə görə Bənu Qureyzənin sonradan pozduğu deyilən sazişlə bağlı bəzi ilkin məlumatları təqdim edir; bu saziş Bənu ən-Nadir Mədinədən qovulduqdan sonra Bənu Qureyzəyə orada qalmağa icazə verirdi.{{Quote|M. J. Kister, ''Bənu Qureyzə qətliamı: Bir ənənənin yenidən araşdırılması'', 1986, səh. 82-3<ref name="Kister" />|
Bu növ sazişin necə bağlandığını Əbdülrəzzaqın Musa b. Uqbanın səlahiyyətinə istinadən qeyd etdiyi məlumatdan öyrənmək olar: Nədir və Qureyzə Məhəmməd ilə döyüşdülər; Məhəmməd Nədiri qovdu, lakin Qureyzənin qalmasına razı oldu. Daha sonra Qureyzə Məhəmməd ilə döyüşdü. Onlar məğlub oldular, kişilər edam edildi, qadınlar, uşaqlar və mülklər isə müsəlmanlar arasında bölüşdürüldü. Yəhudilərin bəziləri Məhəmməddən "aman" (təhlükəsizlik) aldılar və İslamı qəbul etdilər. Bu məlumat əz-Zühridən gələn bir hesabatla da təsdiqlənir və aydınlaşdırılır: Məhəmməd Nədirin xəyanətkar niyyətləri barədə məlumatlandırıldıqdan sonra qoşunlarla (''bi-l-katā'ib'') onların üzərinə yeridi və onları mühasirəyə aldı. O, onlardan özü ilə bir saziş bağlamalarını tələb etdi; əgər imtina etsəydilər, o da öz növbəsində onlara təhlükəsizlik zəmanəti verməkdən imtina edəcəkdi (...''innakum lā ta'manuna ʿindī illā bi-ʿahdin tu'āhidūnī ʿalayhi''). Onlar imtina etdilər və Məhəmmədin qüvvələri gün boyu onlarla (yəni Nədir ilə) döyüşdü. Növbəti gün Məhəmməd Nədiri buraxıb, süvarilər və qoşunlarla Qureyzənin üzərinə getdi və onları müqavilə bağlamağa çağırdı: onlar razılaşdılar və müqavilə bağladılar, Məhəmməd də onları buraxdı. O, qoşunları ilə yenidən Nədirin yanına qayıtdı və onlar qovulmaq şərti ilə təslim olana qədər onlarla döyüşdü.}}
===Döyüş hazırlıqları===

İbn İshaqa görə, Məhəmmədin məkkəlilərə qarşı davamlı təcavüzkar basqınları və müharibə meyilliliyi, onları Yəsribdən qovduğu yəhudi qəbilələri və Şimali Ərəbistanın Qatfan qəbiləsi ilə müttəfiq olmağa, onu və hərəkatını birdəfəlik məhv etməyə sövq etmişdi. Mədinənin əsl üç yəhudi qəbiləsi olan Bənu Nədir, Bənu Qaynuqa və Bənu Qureyzənin sayı birdə qədər azalmışdı, çünki Məhəmməd müxtəlif bəhanələrlə Bənu Nədir və Bənu Qaynuqanı Mədinədən qovmuşdu. Bu vaxt onların mülkləri, o cümlədən qiymətli xurma ağacları Məhəmməd və müsəlmanlar tərəfindən ələ keçirilmişdi. Məkkəlilər və Qatfan ilə birlikdə Mədinənin qovulmuş yəhudi qəbilələri bir ittifaq qurmuş və siyrədə qeyd olunduğu kimi, sayı təxminən 10.000 nəfər olan bir ordu toplamışdılar; bura müsəlmanların çox az sayda olan kavaleryasına qarşı 600-dən çox süvari daxil idi və bu ordu Məhəmməd ilə müsəlmanları Uhudda məğlub edən ordudan 7.000 nəfər daha çox idi. Məhəmməd həmin vaxt yalnız 3.000-ə yaxın insanı səfərbər edə bilirdi. Məhəmməd onların irəliləməsi barədə xəbər aldı və adamları ilə birlikdə xəndək qazaraq hazırlıqlara başladı.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 450-452.</ref> Əl-Vaqidinin versiyasında Bənu Qureyzə müsəlmanlara xəndək qazma alətləri borc vermişdi.<ref>Kister, səh. 85</ref> Müsəlmanların strategiyası, qalaları müsəlman müdafiə xəttinin arxa tərəfində yerləşən Bənu Qureyzənin Məhəmməd ilə bağladıqları sazişi pozmayacağına və müttəfiqlərə qoşulmayacağına əsaslanırdı.

=== Xəndək döyüşü (əl-Xəndəq) və Bənu Qureyzənin rolu ===
İbn İshaq qeyd edir ki, hər iki tərəf xəndəyin əks tərəflərində düşərgə salmışdı. Bənu ən-Nadirin lideri Huyay bin Əxtab ən-Nadri, daha sonra Bənu Qureyzənin yanına gedərək onlardan Məhəmməd ilə bağladıqları müqavilədən imtina etmələrini istədi. İbn İshaqa görə, Bənu Qureyzənin lideri Kəb bin Əsəd əl-Qurayzi əvvəlcə Məhəmmədə olan sadiqliyini pozmaqdan imtina etdi, lakin Huyayın uzun-uzadı dil tökməsindən sonra buna razı oldu.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 453.</ref> Musa ibn Uqbanın rəvayətindəki əlavə detal isə budur ki, bu, Məhəmmədi aldatmamaq, düşmənlərinə ona qarşı kömək etməmək və Yəsribə (Mədinə) hücum edən hər kəsə qarşı ona yardım etmək barədə verilmiş bir söz (əhd) idi. Bu versiyada onlar, həmçinin nə baş verməsindən asılı olmayaraq döyüşə sadiq qalacaqlarına dair müttəfiqlərdən girovlar verilməsi şərti ilə Məhəmmədə qarşı döyüşə qoşulacaqlarına söz verirlər. Qureyş bununla razılaşır və beləliklə, Bənu Qureyzə Məhəmmədə müharibə elan edir.<ref>Musa ibn Uqba, ''Kitab əl-Məğazi'', İmam Qəzali Nəşriyyatı tərəfindən tərcümə edilmişdir, səh. 105.</ref>

İbn İshaq qeyd edir ki, Məhəmməd Bənu Qureyzənin sazişdən həqiqətən imtina edib-etmədiyini öyrənmək üçün bir neçə nəfər göndərmiş, onlar da bunu təsdiqləmiş və tərəflər arasında təhqirlər mübadiləsi baş vermişdi. Bundan sonra müttəfiqlər tərəfindən Mədinənin təxminən 20 günlük mühasirəsi başladı ki, bu müddət ərzində oxatma xaricində ciddi bir hərbi qarşıdurma yaşanmadı.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 453-4</ref> Musa ibn Uqbanın versiyasında isə Məhəmməd öz adamlarını Bənu Qureyzənin yanına məhz bu mühasirə dövründən sonra göndərir; onlar da öz növbəsində, qohumları olan Bənu ən-Nadirə qarşı göstərilən rəftara görə onunla ittifaqı yeniləməkdən imtina etdiklərini bildirirlər.<ref>Musa ibn Uqba, ''Kitab əl-Məğazi'', İmam Qəzali Nəşriyyatı tərəfindən tərcümə edilmişdir, səh. 106-7</ref>

İbn İshaq, Bənu Qureyzənin xəyanətinə sübut kimi Yəhya b. Abbad b. Abd Allah b. əz-Zübeyrdən gələn isnad zənciri ilə bir rəvayət təqdim edir: müsəlman bir qadın, Səfiyyə bint Əbdülmüttəlib, qalalarının ətrafında dolaşan bir yəhudi görür. Bənu Qureyzə artıq müharibəyə başladığı və qalanın Məhəmməd ilə olan əlaqəsini kəsdiyi üçün o, bu şəxsin zəif nöqtələri tapmaq məqsədilə kəşfiyyat apardığından qorxur. Səfiyyə bu barədə qalanın komandiri Hassana xəbər verir və ondan kəşfiyyatçını öldürməsini xahiş edir; Hassan bundan imtina etdikdə isə o, əlinə bir gürz alaraq çölə çıxır və həmin adamı döyərək öldürür.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 458</ref>

İbn İshaqın təsvir etdiyi hadisələrin ardıcıllığı Musanın rəvayətindən əhəmiyyətli dərəcədə fərqlənir. Məhəmməd və adamları mühasirəyə tab gətirməyə davam edərkən, Qatfan qəbiləsinin gizlicə İslamı qəbul etmiş üzvü Naim ibn Məsud Məhəmmədin yanına gəlir; Məhəmməd isə onu düşmən arasında inamsızlıq toxumu səpmək üçün göndərir, çünki "müharibə hiylədir". İbn İshaqın versiyasında, müttəfiqlərdən girov götürülməsi ideyası ilk dəfə məhz indi Naim tərəfindən Bənu Qureyzəyə bir təklif kimi irəli sürülür və onlar Məhəmmədə qarşı döyüşə qoşulmaq üçün bunu ilkin şərt kimi qəbul edirlər (bu, onların artıq aktiv olduğunu bildirən kəşfiyyatçı hekayəsi ilə ziddiyyət təşkil edir).<ref>Eynilə orda. səh. 458-9</ref> Yuxarıda qeyd edildiyi kimi, Musa ibn Uqbanın rəvayətində isə bu, mühasirə başlamazdan əvvəl Bənu Qureyzənin öz təklifi olmuşdu.

İbn İshaq qeyd edir ki, Naim bundan sonra (və ya Musanın rəvayət etdiyi versiyada Bənu Qureyzənin təklifi barədə öyrəndiklərini Məhəmmədə çatdırdıqdan sonra etdiyi yeganə hərəkət kimi) Qureyş lideri Əbu Süfyanı aldadaraq, Bənu Qureyzənin yenidən tərəf dəyişdirdiyinə və girovları yalnız onlara xəyanət etmək üçün istəyəcəklərinə inandırır. İbn İshaqa görə, bu, Əbu Süfyanın Bənu Qureyzəyə mesaj göndərməsinə səbəb olur; onlar da həqiqətən döyüşə qoşulmaq şərti kimi həmin tələbi irəli sürürlər. Beləliklə, Naimin hər iki tərəfə qarşı qurduğu hiylə mükəmməl şəkildə nəticə verir.

Musa ibn Uqba, Əbu Süfyanın mesajını və ona verilən cavabı mühasirənin ilkin dövründən sonraya – daha erkən bir kontekstə yerləşdirmişdir və burada başqa bir mühüm fərq də var. O, əz-Zühridən rəvayət edir ki, Bənu Qureyzə bu təklifi Əbu Süfyandan gələn eyni mesajdan sonra öz təşəbbüsləri ilə edirlər; həmçinin bu təklif yalnız girovlar verildiyi təqdirdə onların (Əbu Süfyanın) qarşısını kəsməyəcəkləri barədə idi, yəni onlar döyüşə aktiv şəkildə qoşulmağı təklif etmirlər.<ref>Musa ibn Uqba, ''Kitab əl-Məğazi'', İmam Qəzali Nəşriyyatı tərəfindən tərcümə edilmişdir, səh. 108</ref>

Hər iki versiyada Naimin səyləri (bir və ya hər iki tərəfi aldatmasından asılı olmayaraq) müttəfiqlər ilə Bənu Qureyzə arasında uğurla inamsızlıq toxumu səpmişdi. Həmçinin, şiddətli bir külək müttəfiq düşərgəsindəki çadırları və qazanları alt-üst etmişdi (bax: [https://quran.az/33/9?t=4 Quran 33:9]). Bütün bunlar Əbu Süfyanın öz adamlarına geri çəkilmə əmri verməsinə səbəb oldu və onların Qatfan müttəfiqləri də növbəti səhər mühasirəni tərk etdilər.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 459-60</ref><ref>Musa ibn Uqba, ''Kitab əl-Məğazi'', İmam Qəzali Nəşriyyatı tərəfindən tərcümə edilmişdir, səh. 108-11</ref>

Yuxarıda qeyd olunanlardan belə nəticəyə gəlmək olar ki, həm İbn İshaqın, həm də Musanın versiyalarında Bənu Qureyzənin öz sazişlərinə sadiq qalmaqdan imtina etdikləri bildirilsə də, İbn İshaqın onların müttəfiqlərə aktiv şəkildə kömək etmələri və ya buna plan qurmaları ilə bağlı təqdim etdiyi yeganə sübut kəşfiyyat hesabatı və Naimin onları şirnikləndirməsi hekayəsidir (hansı ki, yuxarıda qeyd edildiyi kimi, birincisi ilə ziddiyyət təşkil edir). Musanın versiyası isə daha aktiv bir rolu təsvir edir; belə ki, Bənu Qureyzə mühasirə başlamazdan əvvəl təminat olaraq müttəfiqlərdən girovlar almaq şərti ilə döyüşə qoşulmağı təklif edir, hərçənd o, əz-Zührinin Bənu Qureyzənin eyni girov şərti ilə yalnız Əbu Süfyanın qarşısını kəsməməyi təklif etdiyi barədə məlumatını da bura daxil edir.

=== Bənu Qureyzənin mühasirəsi ===
Xəndək döyüşü qazanıldıqdan sonra Məhəmməd və adamları silahlarını yerə qoyub evlərinə tərəf yollandılar. Lakin siyrəyə görə, Allahın başqa planları var idi. Məhəmməd silahını yenicə yerə qoymuşdu ki, mələk Cəbrayıl ona göründü və Bənu Qureyzə yəhudilərinin üzərinə yürüş etməyi əmr etdi. Müsəlmanlar onları mənbədən asılı olaraq müxtəlif müddətlərdə mühasirədə saxladılar (İbn İshaq "Allah onların qəlbinə qorxu salana qədər" 25 gün çəkdiyini iddia edir). Bənu Qureyzəyə təslim olmaq və İslamı qəbul etmək deyildi, lakin onlar bunu heç vaxt etməyəcəklərinə and içdilər. İbn İshaqa görə, düşdükləri vəziyyətdən ümidsizliyə qapılaraq üç variantı müzakirə etdilər (hərçənd Musa b. Uqba bu hissəni qeyd etmir): İslamı qəbul etmək, arvadlarını və uşaqlarını öldürərək sayca üstün olan müsəlman qüvvələrinə qarşı "banzay" üslublu hücuma keçmək (müasir şərhçilər bunun Fələstindəki Masada qalasındakı dini əcdadlarının hərəkətinə bənzədiyini əlavə edirlər) və ya şənbə günündə gözlənilməz hücum etmək. Bənu Qureyzə yəhudiləri bu variantların heç birini məqbul hesab etmədilər.

Hər hansı bir qərara gələ bilməyən və həftələrlə mühasirədə qalan Bənu Qureyzə, müttəfiqləri olan Evs qəbiləsindən olan Əbu Lübabə ilə danışmaq istədi. Əbu Lübabədən Bənu Qureyzənin nə etməli olduğu soruşulduqda, o, onlara Peyğəmbərə təslim olmağı tövsiyə etdi, lakin eyni zamanda əlini boğazına apararaq onların qətlə yetiriləcəyinə işarə etdi.<ref>Eynilə orda, səh. 462</ref> O, oradan ayrıldıqdan sonra Bənu Qureyzəyə taleləri barədə xəbər verməsinin Peyğəmbərə qarşı bir xəyanət olduğunu hiss etdi və Allahdan bağışlanma diləmək üçün özünü bir dirəyə bağladı; Məhəmməd bu hərəkəti bəyəndi. Bu xəbərdarlığa baxmayaraq, Bənu Qureyzə növbəti gün müsəlmanlara təslim oldu.<ref>Eynilə orda, səh. 463</ref>

=== Onların taleyi barədə qərar ===
İbn İshaq rəvayət edir ki, Bənu Qureyzənin cahiliyyə dövründən müttəfiqi olan Evs qəbiləsi Peyğəmbərdən onlar üçün mərhəmət dilədi. Peyğəmbər öz sıralarında ixtilaf yaranmasını istəmirdi (çünki məhkəmə və mütəşəkkil hökumətin olmadığı qəbilə quruluşlu ərəb cəmiyyətində sadiqlik andları və ittifaqlar təhlükəsizliyin yeganə təminatı idi). Buna görə də o, Bənu Qureyzənin taleyini Evs qəbiləsinin etibarlı ağsaqqalı Səd bin Muaza həvalə etdi. Səd döyüş zamanı ölümcül yaralanmışdı və Bənu Qureyzə hadisəsindən qısa müddət sonra vəfat edəcəkdi. Musa b. Uqbanın versiyasında isə öz taleyini müəyyən etmək üçün Sədi məhz Bənu Qureyzənin özü seçir.<ref>Musa ibn Uqba, ''Kitab əl-Məğazi'', İmam Qəzali Nəşriyyatı tərəfindən tərcümə edilmişdir, səh. 114</ref> Səd bin Muaz həm Bənu Qureyzənin, həm də Peyğəmbərin onun verəcəyi hər hansı bir hökmə tabe olacaqlarını dəqiqləşdirdikdən sonra tərəddüd etmədən qərarını verdi: Bənu Qureyzənin kişiləri son nəfərinə qədər edam edilməli, əmlakları bölünməli, qadın və uşaqlar isə əsir götürülməli idi.

Bəzi müəlliflər iddia edirlər ki, Səd bin Muaz bu qərarı yyəhudilərin öz Tövratından bir hökm kimi əsaslandırmışdır. Onlardan bəziləri Təsniyə (Qanunun təkrarı) kitabının 20:12-14 ayələrinə işarə edirlər ki, orada belə deyilir:{{Quote|Təsniyə 20:12-14|וְאִם לֹ֤א תַשְׁלִים֙ עִמָּ֔ךְ וְעָשְׂתָ֥ה עִמְּךָ֖ מִלְחָמָ֑ה וְצַרְתָּ֖ עָלֶֽיהָ וּנְתָנָ֛הּ יְהוָ֥ה אֱלֹהֶ֖יךָ בְּיָדֶ֑ךָ וְהִכִּיתָ֥ אֶת כָּל זְכוּרָ֖הּ לְפִי חָֽרֶב רַ֣ק הַ֠נָּשִׁים וְהַטַּ֨ף וְהַבְּהֵמָ֜ה וְכֹל֩ אֲשֶׁ֨ר יִהְיֶ֥ה בָעִ֛יר כָּל־ שְׁלָלָ֖הּ תָּבֹ֣ז לָ֑ךְ וְאָֽכַלְתָּ֙ אֶת שְׁלַ֣ל אֹיְבֶ֔יךָ אֲשֶׁ֥ר נָתַ֛ן יְהוָ֥ה אֱלֹהֶ֖יךָ לָֽךְ

Lakin o şəhər səninlə sülh bağlamayıb müharibə edərsə, onu mühasirəyə al; Rəbb Allahın onu sənin əlinə verdikdə, oradakı bütün kişiləri qılıncdan keçir. Lakin qadınları, uşaqları, heyvanları və şəhərdə olan hər şeyi, bütün qəniməti özün üçün götürə bilərsən; Rəbb Allahın sənə verdiyi düşmənlərinin qənimətindən yararlanarsan.}}Müasir müsəlmanlar Muazın hökmünə bəraət qazandırmaq üçün bu ayəyə istinad etsələr də, heç bir ilkin mənbə Sədin öz hökmünü birbaşa Tövrat dərslərinə əsaslandırdığını açıq şəkildə qeyd etmir. Əlavə olaraq qeyd edilməlidir ki, nə yəhudi, nə də xristian ənənəsi bu ayəni müharibə üçün ümumi bir qayda kimi deyil, daha çox Müqəddəs Torpaqdakı bütpərəst xalqlara qarşı döyüşən Yuşənin (Joshua) komandanlığı altındakı yəhudilərə verilmiş xüsusi bir əmr kimi başa düşür. Ümumiyyətlə, hər iki din bu ayədən digər tarixi kontekstlərdə Mədinədə baş verən növ qırğınlara bəraət qazandırmaq üçün istifadə etməmişdir.

=== Qırğın, əsirlərin və əmlakın bölüşdürülməsi ===
Musa b. Uqba bundan sonra baş verənlər barədə çox qısa məlumat verir: "Beləliklə, Allahın Rəsulu onların döyüşçülərini edam etdirdı və deyildiyinə görə, onların sayı altı yüz idi. Onlar Balatdakı — o vaxtlar bu adla tanınmırdı — Əbu Cəhmin evində öldürüldülər və deyirlər ki, onların qanı bazardakı Əhcar əl-Zeytə (Zeytun Daşlarına) qədər çatdı. O, qadınları və uşaqları müharibə əsiri kimi götürdü və əmlaklarını orada olan müsəlmanlar arasında böldü." O, daha sonra döyüşdən əvvəl Bənu Qureyzəni Məhəmmədlə olan sazişlərindən imtina etməyə razı salan Huyayın başının kəsilməsini təsvir edir.<ref>Elə orda. səh. 114-5</ref>

İbn İshaqın bu hadisə ilə bağlı rəvayəti, edam üsulu da daxil olmaqla bir az daha çox təfərrüata malikdir.<ref>İbn İshaq, Alfred Guillaume (tərcüməçi), ''Məhəmmədin həyatı'', səh. 464</ref> O, həmçinin Həsən b. Sabitə aid edilən və Bənu Qureyzənin xəyanətə görə qətlə yetirilməsindən bəhs edən üç poemanı (şeri) bura daxil edir.<ref>Eynilə orda, səh. 479-81</ref> Bu rəvayətə görə, məhkum edilmiş əsirlər Bənu əl-Nəccar qəbiləsindən olan müsəlman bir qadının, əl-Harisin qızının evində və ya həyətində saxlanılırdılar. Səhər tezdən kişilər dəstə-dəstə Məhəmmədin yanına gətirilir və şəhər bazarında qazılmış xəndəklərin üzərində başları kəsilərək edam edilirdilər. O, ümumilikdə 600-700 nəfərin olduğunu, bəzilərinin isə bu rəqəmin 800-900-ə qədər çatdığını dediyini qeyd edir. İbn İshaq Aişədən gələn bir məlumatı da daxil edir ki, onların arasında bir qadın da var idi. O, müxtəlif şəxslər barədə digər rəvayətləri, o cümlədən hələ yetkinlik yaşına çatmadığı üçün sağ qalan Atiyyə əl-Qurazi haqqında məlumatı da bura əlavə edir; çünki yalnız yetkinlər öldürülürdü.<ref>Eynilə orda, səh. 465-6</ref> Digər qadınlar, uşaqlar və əmlak müsəlmanlar arasında bölüşdürüldü; bu zaman bir süvari piyada əsgərdən 3 qat daha çox qənimət alırdı. Ələ keçirilən silah və qənimət olduqca çox idi, lakin Məhəmməd yenə də bəzi qadın və uşaqları daha çox at və silah almaq üçün Nəcdə satılmağa göndərdi.<ref>Eynilə orda, səh. 466</ref> Adətə uyğun olaraq, Məhəmməd qənimətin beşdə birini, o cümlədən qadınlar arasından seçdiyi — əri edam edilmiş Reyhanə adlı gözəl bir yəhudi qadını — aldı, qalan hissə isə digər müsəlmanlar arasında paylanıldı.<ref>Eynilə orda, səh. 466</ref>

==Hədisdəki rəvayətlər==
Buxari tərəfindən toplanmış hədislər, siyrə ədəbiyyatında yer alan bir çox mühüm detalları özündə birləşdirir. Bura mələklərin Məhəmmədə müharibəni Bənu Qureyzənin üzərinə aparmağı əmr etməsi ilə bağlı rəvayət də daxildir:{{Quote| {{Bukhari|||2813|darussalam}}|Aişə rəvayət edir: Allahın Rəsulu Xəndək günü (döyüşdən) qayıtdıqda silahlarını yerə qoyub qüsl aldı. Bu vaxt baş-üstü toz-torpaq içində olan Cəbrayıl onun yanına gəlib dedi: "Sən silahlarını yerə qoymusan! Allaha and olsun ki, mən hələ silahımı yerə qoymamışam". Allahın Rəsulu: "(İndi hara getməli?)" - deyə soruşdu. Cəbrayıl Bənu Qureyzə qəbiləsinə tərəf işarə edərək: "Bu tərəfə" - dedi. Beləliklə, Allahın Rəsulu onlara tərəf yola düşdü.}}Eyni şəkildə, aşağıdakı rəvayətdə Sədin onlar barəsində verdiyi ölüm hökmü öz əksini tapmışdır:{{Quote| {{Bukhari|||3804|darussalam}}|Əbu Səid əl-Xudri rəvayət edir: Bəzi insanlar (yəni, Bəni Qureyzə yəhudiləri) Səd bin Muazın hökmünü qəbul etməyə razı oldular, buna görə də Peyğəmbər onun (yəni, Səd bin Muazın) ardınca adam göndərdi. O, bir eşşəyin üzərində gəldi və məscidə yaxınlaşdıqda Peyğəmbər ﷺ buyurdu: "Aranızda ən xeyirli olanınız üçün ayağa qalxın" və ya "Rəhbəriniz üçün ayağa qalxın" dedi. Sonra Peyğəmbər ﷺ buyurdu: "Ey Səd! Bu insanlar sənin hökmünü qəbul etməyə razı olublar". Səd dedi: "Mən hökm edirəm ki, onların döyüşçüləri öldürülsün, uşaqları və qadınları isə əsir götürülsün". Peyğəmbər ﷺ buyurdu: "Sən Allahın hökmünə (və ya Məlikin hökmünə) bənzər bir hökm verdin".}}Yeri gəlmişkən, başqa bir hədisdə siyrə rəvayətlərində olduğu kimi qeyd edilir ki, Səd keçmiş müttəfiq kimi Bənu Qureyzə barəsində ədalətli bir hökm verməyə çağırıldıqdan sonra, Xəndək döyüşü zamanı aldığı ölümcül yaralardan vəfat etdi və kafirlərin məhvini arzuladı:{{Quote| {{Bukhari|||4122|darussalam}}|Səd Xəndək günü Qureyşdən Hibban bin əl-Araqa adlı bir adamın (oxla) vurması nəticəsində yaralanmışdı. Həmin şəxs Bəni Mais bin Amir bin Luay (qəbiləsindən) olan Hibban bin Qeys idi və Sədin qolundakı orta venasını (və ya qolun əsas arteriyasını) oxla vurmuşdu. Peyğəmbər ﷺ (Səd üçün) məsciddə bir çadır qurdurdu ki, onu ziyarət etmək üçün Peyğəmbərə ﷺ yaxın olsun. Peyğəmbər Xəndək (döyüşündən) qayıdıb silahlarını yerə qoyduqda və qüsl aldıqda, Cəbrayıl başındakı tozu silkələyərək onun yanına gəldi və dedi: "Sən silahları yerə qoymusan? Allaha and olsun ki, mən onları hələ yerə qoymamışam. Onların üzərinə (hücum etməyə) çıx". Peyğəmbər ﷺ: "Hara?" – deyə soruşdu. Cəbrayıl Bəni Qureyzəyə tərəf işarə etdi. Beləliklə, Allahın Rəsulu ﷺ onların yanına getdi (yəni, onları mühasirəyə aldı). Onlar Peyğəmbərin hökmünə təslim oldular, lakin o, onlar barəsində hökm vermək üçün onları Sədə yönəltdi. Səd dedi: "Mən hökm edirəm ki, onların döyüşçüləri öldürülsün, qadınları və uşaqları əsir götürülsün və əmlakları bölüşdürülsün". Hişam rəvayət edir ki, atası ona Aişənin belə dediyini bildirmişdir: "Səd dedi: 'Allahım! Sən bilirsən ki, Sənin Rəsulunu təkzib edən və onu (Məkkədən) çıxaranlara qarşı Sənin yolunda vuruşmaqdan daha sevimli mənim üçün heç nə yoxdur. Allahım! Hesab edirəm ki, bizimlə onlar (yəni, Qureyş kafirləri) arasındakı döyüşə son qoymusan. Əgər Qureyşlə (kafirlərlə) hələ də hər hansı bir döyüş qalıbsa, Sənin xatirinə onlara qarşı vuruşana qədər məni sağ saxla. Lakin əgər müharibəni sona çatdırmısansa, qoy bu yaram partlasın və mənim ölümümə səbəb olsun'. Beləliklə, yaradan qan fışqırdı. Məsciddə Bənu Qifar qəbiləsinə məxsus bir çadır var idi və onlar özlərinə tərəf axan qanı görüb təəccübləndilər. Onlar dedilər: 'Ey çadır əhli! Sizin tərəfinizdən bizə gələn bu şey nədir?' Bir də gördülər ki, Sədin yarasından şiddətlə qan axır. Səd buna görə vəfat etdi".}}Buxaridə həmçinin Bənu Qureyzənin taleyi ilə bağlı Sədin hökmünə uyğun olaraq icra edilən bu rəvayət də yer alır:{{Quote|{{Bukhari|||4028|darussalam}}, Həmçinin baxın: {{Muslim||1766a|reference}}|Abdullah ibn Ömər rəvayət edir: Bənu Nadir və Bənu Qureyzə (peyğəmbərlə bağladıqları sülh müqaviləsini pozaraq ona qarşı) döyüşdülər; buna görə də Peyğəmbər Bəni Nadiri sürgün etdi, Bəni Qureyzənin isə (Mədinədəki) yerlərində qalmasına icazə verdi və onlar yenidən Peyğəmbərə qarşı vuruşana qədər onlardan heç nə almadı. Sonra o, onların kişilərini öldürdü, qadınlarını, uşaqlarını və əmlaklarını müsəlmanlar arasında bölüşdürdü. Lakin onlardan bəziləri Peyğəmbərin yanına gəldilər, o da onlara aman verdi və onlar İslamı qəbul etdilər. O, bütün yəhudiləri Mədinədən sürgün etdi. Onlar Bənu Qaynuqa yəhudiləri, Abdullah bin Salamın qəbiləsi, Bəni Harisə yəhudiləri və Mədinənin bütün digər yəhudiləri idi.}}Sünən Əbi Davudda yer alan bir hədis bizə bildirir ki, yetkinlik əlamətləri bir gənc oğlanın sağ qalıb-qalmayacağını müəyyən edirdi. Eyni sağ qalan şəxsdən (Atiyyə əl-Qurazi) gələn bu rəvayət, yuxarıdakı Siyrə bölməsinin sonunda qeyd edildiyi kimi İbn İshaqda da bildirilmişdir, lakin oradakı tərcümədə "tüklənməyə başlamışdı" ifadəsinin əvəzinə "yetkin" sözü işlədilmişdir:{{Quote| {{Abu Dawud||4404|darussalam}}|Atiyyə əl-Qurazi rəvayət edir:
Mən Bənu Qureyzə əsirləri arasında idim. Onlar (Səhabələr) bizi yoxladılar; tüklənməyə (yetkinlik yaşına) başlayanlar öldürüldü, başlamayanlar isə öldürülmədi. Mən tüklənməyə başlamayanlar arasında idim.}}

== Təfsir şərhləri ==
Məşhur müfəssir İbn Kəsir, 33-cü surə olan əl-Əhzab (الأحزاب - "Müttəfiqlər") surəsinə verdiyi şərhdə, rəvayətdəki mühüm detallara, xüsusən də anti-yəhudi elementlərə toxunur. Digər şərhçilər kimi, o da Quranda Kitab əhlinin məzəmmət edilməsini, Bənu Qureyzə qəbiləsindən olan yəhudilərin xəyanəti və Peyğəmbərə qarşı etdikləri vəfasızlıqla əlaqələndirir:{{Quote|Tafsir of Ibn Kathir Qur'an Surah 33

|وَلِهَذَا قَالَ تَعَالَى: ﴿وَأَنزلَ الَّذِينَ ظَاهَرُوهُمْ﴾ أَيْ: عَاوَنُوا الْأَحْزَابَ وَسَاعَدُوهُمْ عَلَى حَرْبِ رَسُولِ اللَّهِ ﷺ ﴿مِنْ أَهْلِ الْكِتَابِ﴾ يَعْنِي: بَنِي قُرَيْظَةَ مِنَ الْيَهُودِ، مِنْ بَعْضِ أَسْبَاطِ بَنِي إِسْرَائِيلَ، كَانَ قَدْ نَزَلَ آبَاؤُهُمُ الْحِجَازَ قَدِيمًا، طَمَعًا فِي اتِّبَاعِ النَّبِيَّ الْأُمِّيَّ الذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، ﴿فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِه﴾ [الْبَقَرَةِ: ٨٩] ، فَعَلَيْهِمْ لَعْنَةُ اللَّهِ.

Çünki Allah Belə buyurmuşdur: "Onlara (müttəfiqlərə) kömək edənlər endirildi", yəni: onlar müttəfiqlərə kömək etdilər və Allahın Rəsuluna (salla Allahu əleyhi vəsəlləm) qarşı müharibə aparmaqda onlara yardım göstərdilər. "Kitab əhlindən olanlar", yəni İsrail oğullarının nəsli olan və qədim zamanlarda Hicaza gəlmiş Bənu Qureyzə yəhudiləri; onlar bunu (Məkkəlilərə kömək etməyi) Tövrat və İncildə haqqında yazılanları gördükləri həmin o ümmi peyğəmbərin (Məhəmmədin) ardıcıllarına qarşı paxıllıq və hərisliklə etdilər: "Onlara bildikləri (tanıdıqları) şey gəldikdə isə onu inkar etdilər və ona inanmadılar" (Bəqərə surəsi, 89).}}O, burada Əhzab surəsi 33-cü ayəyə istinad edir:{{Quote|{{Quran-range|33|26|27}}|Allah kitab əhlindən olub onlara (müşriklərə) yardım edənləri qalalarından endirdi və qəlblərinə qorxu saldı. Siz onların bir qismini öldürür, bir qismini də əsir götürürdünüz. (Bu ayədə, Xəndək döyüşündə müsəlmanlara xəyanət edib müşriklərlə əlbir olan Bəni-Qüreyzə adlı yəhudi qəbiləsinə işarə olunur. Xəndək döyüşündəki qələbədən sonra müsəlmanlar onların məskunlaşdığı qalaya hücum etdilər və iyirmi beş günlük mühasirədən sonra qalanı ələ keçirdilər.) Allah sizi onların yerlərinə, yurdlarına, mallarına, eləcə də ayaq basmadığınız torpaqlara varis etdi. Allah hər şeyə qadirdir.}}İbn Kəsir, Məhəmməd Peyğəmbərə ﷺ döyüşü dayandırmamağı xahiş edənlərin məhz mələklər olduğu barədə rəvayəti də bura daxil edir. Beləliklə, İbn Kəsir vurğulayır ki, Bənu Qureyzənin taleyi onların öz əllərinin işidir; bu, göylər tərəfindən bəyənilən və əmr edilən bir taledir. Bu məqam, Peyğəmbərin ﷺ siyrə rəvayətlərində Sədin onlar barəsində verdiyi hökmə verdiyi cavabı daxil etməsi ilə daha da qabardılır:{{Quote|İbn Kəsirin 33-cü surə (Əhzab) üzrə təfsiri|2=فَقَالَ: إِنِّي أَحْكُمُ أَنْ تُقْتَلَ مُقَاتلتهم، وتُسبْى ذُرِّيَّتُهُمْ وَأَمْوَالُهُمْ. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "لَقَدْ حَكَمْتَ بِحُكْمِ اللَّهِ مِنْ فَوْقِ سَبْعَةِ أَرْقِعَةٍ"(٨) . وَفِي رِوَايَةٍ: "لَقَدْ حكمتَ بِحُكْمِ المَلك". ثُمَّ أَمْرَ رَسُولِ اللَّهِ ﷺ بِالْأَخَادِيدِ فَخُدّت فِي الْأَرْضِ، وَجِيءَ بِهِمْ مُكْتَفِينَ، فَضَرَبَ أَعْنَاقَهُمْ، وَكَانُوا مَا بَيْنَ السَّبْعِمِائَةِ إِلَى الثَّمَانِمِائَةِ، وَسَبَى مَنْ لَمْ يُنبت مِنْهُمْ مَعَ النِّسَاءِ وَأَمْوَالِهِمْ(٩)

Sonra o (Səd) dedi: "Mənim hökmüm budur ki, onların döyüş yaşındakı kişiləri öldürülsün, ailələri və əmlakları isə qənimət olaraq götürülsün". Peyğəmbər ﷺ buyurdu: "Sən yeddi qat səmanın üzərindəki Allahın hökmü ilə hökm verdin". Digər rəvayətdə: "Sən Məlikin (Allahın) hökmü ilə hökm verdin". Sonra Allahın Rəsulu xəndəklərin qazılmasını əmr etdi; beləcə torpaqda xəndəklər qazıldı, onlar çiyinlərindən bağlanmış halda gətirildi və boyunları vuruldu. Onların sayı yeddi yüzlə səkkiz yüz arasında idi. Hələ yetkinlik yaşına çatmamış uşaqlar və qadınlar əsir götürüldü, əmlakları isə müsadirə edildi.}}

== Müasir üzrxahlıq (apologetik) baxışlar və perspektivlər ==
<center><youtube>UZE1N56fswY</youtube></center><center>''Peyğəmbər Məhəmmədin Siyarəsi 61 - Bənu Qureyzə qəbiləsi - Dr. Yasir Qadhi | 15 may 2013'' (ingilis dilində)</center>Yuxarıdakı videoda həm Mədinə İslam Universitetinin, həm də Yel Universitetinin dərəcələrinə sahib, nüfuzlu müsəlman alimi Yasir Qadhi belə bir iddia irəli sürür ki, Məhəmməd Peyğəmbər xəyanətlə üz-üzə qalmışdı və buna qarşı maksimum cəza tədbirləri görmüşdü. Qadhi müdafiə edir ki, peyğəmbər hər addımında haqlı idi və kin-küdurətlə deyil, sırf dövlət idarəçiliyi və praktiki mülahizələrlə hərəkət edərək lazım olduğu qədər təmkin nümayiş etdirmişdi. Onun dediyinə görə,peyğəmbəri "sərtlikdə" ittiham etmək mümkündür, lakin onun Bənu Qureyzəyə və ya ümumiyyətlə yəhudilərə qarşı qəzəblə hərəkət etdiyini söyləmək "elmi baxımdan əsassızdır". Yasir Qadhi cəzanın "sərt" olduğunu, lakin bəzən sərt olmağın zəruriliyini qeyd edir. Yaqeen İnstitutunun alimi Əbu Əminə Elias (Castin Parrot) iddia edir ki, Bənu Qureyzənin əsir düşmüş "döyüşçü kişilərinin" öldürülməsi müsəlman icması tərəfindən "özünümüdafiə aktı" idi və bu hərəkətlərə bəraət qazandırmaq üçün "Qanunun təkrarı" (Tövrat) 20:12-14-ə istinad edir. O, həmçinin iddia edir ki, peyğəmbər öz adamlarını silahla yalnız "özlərini müdafiə etmək" üçün göndərib və Bənu Qureyzənin qadın və uşaqları bütün kişiləri qətlə yetirildiyi üçün onları qorumaq məqsədilə "əsirlik altına" alınıblar.<ref>"Peyğəmbər yəhudilərə qarşı soyqırım törədibmi?" Allaha iman – Allahdan başqa ilah yoxdur və Məhəmməd Onun elçisidir. https://abuaminaelias.com/prophet-genocide-banu-qurayza/ 8 Aprel 2013</ref> Karen Armstronq da özünün "İslamın qısa tarixi" kitabında bənzər şəkildə iddia edir: "Bu mübarizə ümumilikdə yəhudilərə qarşı hər hansı bir düşmənçiliyi deyil, yalnız üsyankar üç qəbiləyə qarşı olan münasibəti göstərirdi. Quran yəhudi peyğəmbərlərinə hörmət etməyə və müsəlmanları Kitab əhlinə ehtiram göstərməyə çağırmağa davam edirdi."<ref>İslam: Qısa Bir Tarix – Karen Armstronq, Modern Library 2002</ref> Bu arqumentlər yuxarıda göstərilən mənbə materiallarının motivlərini əks etdirir. İbn İshaq, Bənu Qureyzə yəhudilərinin öz xəyanətləri ilə müsəlmanlar üçün təhlükə yaratdıqlarını bildirir və Məhəmməd Peyğəmbəri onların taleyi barədə qərar verməkdə tərəddüd edən biri kimi təsvir edir (hər nə qədər Əbu Lübabə, Səd onlara hakim təyin edilməzdən əvvəl bu aqibəti artıq bilsə də). İbn İshaq cəzanın nə dərəcədə "sərt" olduğunu belə nəql edir:{{Quote|{{citation|page=462 (paraqraf: 686)|trans_title=Məhəmmədin həyatı|title=Sirat Rəsul Allah|author1=İbn İshaq|author2=İbn Hişam|author3=al-Tabari|editor=A. Giyom|year=1955|publisher=Oksford UP|ISBN=0196360331|location=Kəraçi|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n381/mode/2up}}|Rəsul (Əbu Lübabəni) onlara (Bənu Qureyzəyə) göndərdi və onlar onu gördükdə qarşılamağa qalxdılar. Qadınlar və uşaqlar ağlayaraq onun yanına gəldilər və o, onlara rəhm etdi. Onlar dedilər: "Ey Əbu Lübabə, səncə biz Məhəmmədin hökmünə tabe olmalıyıq?" O, "bəli" dedi və əli ilə boğazına işarə edərək kəsilməyi (ölümü) nişan verdi.}}Buna baxmayaraq, bu İslam tərəfdarı baxış bucaqlarını tənqid edənlər diqqətə çatdırırlar ki, Səd öz hökmünü açıq şəkildə Tövratla əsaslandırmamışdı. Həmçinin, müasir müsəlmanların Bənu Qureyzənin məhv edilməsinə bəraət qazandırmaq üçün "Qanunun təkrarı" kitabından sitat gətirdikləri ayə, ənənəvi xristian və xüsusilə yəhudi elmi dairələri tərəfindən bu şəkildə qəbul edilməmişdir. Yəhudi doktrinasına görə, bu ayələr İsrail oğulları Müqəddəs Torpağa daxil olmazdan əvvəl Musaya nazil olmuşdu və xüsusi olaraq onlara orada yaşayan xalqlarla necə rəftar etməyi tapşırırdı.<ref>"Məhəmmədin Qureyzə yəhudilərinə qarşı amansızlığı" Ceyms M. Arlandson, Answering Islam (İslama Cavab) https://www.answering-islam.org/Authors/Arlandson/qurayza_jews.htm</ref> Bundan əlavə, Məhəmməd tərəfindən Bənu Qureyzə yəhudilərinə qarşı heç bir aşkar ədavətin olmadığı iddiası İbn İshaqın nəql etdikləri ilə ziddiyyət təşkil edir:{{Quote|İbn İshaqın "Sira"sı (Giyom tərəfindən ingilis dilinə tərcüməsi) səh. 461; həmçinin bax: Musa b. Uqbə, "Kitab əl-Məğazi" (İmam Qəzali nəşriyyatı tərəfindən ingilis dilinə tərcüməsi) səh. 113.|"Rəsul onların qalalarına yaxınlaşdıqda [Məhəmməd] dedi: 'Ey meymunların qardaşları, Allah sizi rüsvay etdimi və Öz intiqamını üzərinizə göndərdimi?'

Bənu Qureyzə cavab verdi: 'Ey Əbul-Qasım [Məhəmməd], sən cahil (və ya qəddar) biri deyilsən'."}}Onları meymun adlandıraraq ələ salmaqla, Məhəmməd burada bəzi yəhudilərin şənbə gününü pozduqlarına görə meymuna çevrildiklərini iddia edən Qurana ([https://quran.az/5/60 Quran 5:60]) istinad edir.

İbn İshaq həmçinin qeyd edir ki, Məhəmməd Bənu Qureyzənin yəhudi qadınlarından birini, Reyhanəni özü üçün götürdü.<ref>"Rəsul özü üçün Bənu Amr b. Qureyzə qadınlarından biri olan Reyhanə bint Əmr b. Xunafanı seçmişdi və o, öləndən qədər onun mülkiyyətində (himayəsində) qaldı." İbn Hişam, İbn İshaq, Alfred Giyom (tərcüməçi), Məhəmmədin həyatı: İshaqın "Sirət Rəsulullah" əsərinin tərcüməsi, Oxford University Press 2005, səh. 466.</ref> Həqiqətən də, bu rəvayətə görə, bu qəbilənin məhv edilməsi Məhəmmədə öz döyüşçülərini səxavətlə mükafatlandırmaq imkanı verdi (Məhəmməd özü isə qənimətin beşdə birini götürdü). Əbu Əminə Eliasın müsəlmanların Reyhanə kimi qadın və uşaqları sadəcə qorumaq məqsədilə əsir götürmələri barədəki fikri də hesabatlarla ziddiyyət təşkil edir; belə ki, İbn İshaq onlardan bəzilərinin silah və at qarşılığında satılmaq üçün uzaq Nəcd bölgəsinə aparıldığını da nəql edir. Yasir Qadhinin özü qeyd edir ki, Bənu Qureyzəyə İslamı qəbul edəcəkləri təqdirdə yaşamaq azadlığı təklif olunmuşdu və sirəyə görə, yalnız onun peyğəmbər olduğunu bildikləri halda Məhəmmədi rədd edən o sərt, inadkar qəlbləri onların İslamı qəbul edərək xilas olmalarına mane olmuşdu. Bu yolla sirə, onların yəhudi dinini Məhəmmədin onlarla rəftarındakı amansızlığa səbəb olan amil kimi təsvir edir. Tənqidçilər iddia edə bilərlər ki, bu məqam — "meymun" təhqiri ilə yanaşı — Qadhinin "peyğəmbərin əlimizdəki mənbələrə görə heç bir kin və ya dini düşmənçilik olmadan hərəkət etdiyi" fikrinə ziddir. Buxari həmçinin belə bir hədis toplayıb ki, peyğəmbər öz adamlarına Bənu Qureyzəni poeziya ilə təhqir etməyi əmr edib; bu, qədim ərəb dövründə düşmənə qarşı nifrəti qızışdırmağın əsas yollarından biri idi (Məhəmməd ona qarşı bunu edən şairlərin öldürülməsini əmr etmişdi):{{Quote| {{Bukhari|||4123|darussalam}}|Bəradan rəvayət olunur: "Qureyzə (mühasirəsi) günü Allahın Rəsulu Hassan bin Sabitə dedi: 'Onları (şeirlərinlə) təhqir et, Cəbrayıl səninlədir'."}}

== Tarixiliyə dair akademik baxışlar ==
Bənu Qureyzə rəvayəti İslam hüququnun qəbul edilmiş bir hissəsidir və erkən dövr İslam fəqihləri müharibənin aparılması, o cümlədən münsiflik və edamların necə icra edilməsi barədə hökm verərkən hər bir detalı dərindən öyrənmiş və təhlil etmişlər.<ref>M. J. Kister, [https://web.archive.org/web/20250118072808if_/http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf The Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition (archive)], Jerusalem Studies in Arabic and Islam 8 (1986), see pp. 66-74</ref> Buna görə də, ortodoks müsəlmanlar arasında bu hadisənin baş verdiyinə dair heç bir şübhə yoxdur (modernist İslam alimləri isə adətən buna şübhə ilə yanaşırlar). Bununla belə, mövzunun tarixşünaslığı özünəməxsus problemlərdən xali deyil.

Yuxarıda qeyd edildiyi kimi, ümumi xətləri ilə əksər akademik mütəxəssislər [https://quran.az/33 Quran 33:26-27] ayələrinin Bənu Qureyzəyə aid olduğu ənənəsini qəbul edirlər (həmin surənin 9-25-ci ayələrində Yəsribə qarşı müttəfiq mühasirəsi haqqında kontekst verilir). Sirə rəvayətlərinin təfərrüatlarına, xüsusən də edam edilən kişilərin sayına ümumilikdə daha böyük şübhə ilə yanaşılır.

Bir çox əl-Qureyzi adlarının sonralar başqa mövzularda müsəlman ravilər və ya hədis ötürücüləri kimi ortaya çıxmasını nəzərə alsaq (o cümlədən Məhəmməd ibn Kəb əl-Qurazi, Osman ibn Kəb əl-Qurazi, Sələbə bin Əbi Malik əl-Qurazi; həmçinin Rifə əl-Qurazinin arvadı haqqında hədis və Atiyyə əl-Qurazidən qətliam barədə yuxarıda qeyd olunan məlumat mövcuddur), belə bir adla qəbilənin mövcud olduğu görünür.

=== Mədinə konstitusiyası (sazişi) ===
Buna baxmayaraq, müasir akademiya İbn İshaq kimi 8-ci əsrdə (hicri 2-ci əsr) fəaliyyət göstərmiş İslam alimlərinin elmi fəaliyyətinə ciddi şübhələrlə yanaşır. Bu kontekstdə hələ də cavabsız qalan tapmacalardan biri də "Mədinə Konstitusiyası" (Sahifət əl-Mədinə), həmçinin "Ümmət Sənədi" (Sahifət əl-Ümmə) kimi tanınan mətndir. Fred Donnerin qeyd etdiyi kimi, bu, ilkin proto-İslam hərəkatından əlimizdə olan ən qədim sənədlərdən biridir. İslam tarixçisi ət-Təbəri tərəfindən qorunub saxlanılan bu diqqətçəkən sənəd, Mədinə "möminləri" üçün bir saziş ortaya qoyur; burada yəhudilər də ərəb möminləri ilə eyni səviyyədə "mömin" kimi "ümmət"ə və ya milli birliyə daxil edilirlər. Fred Donner hesab edir ki, bu sənəd əslində İslamın ilkin, gizli qalmış tarixinə işarə edir; hansı ki, orada ərəb monoteistləri Məhəmmədin komandanlığı altında yəhudilərlə vahid bir "ümmət"də birləşmişdilər. Tarixi rəvayət üçün narahatedici məqam odur ki, bu sənəddə bir çox fərqli yəhudi qəbiləsinin adı çəkilsə də, sirənin əsas üç qəbiləsi — Bənu Qureyzə, Bənu Qeynuqa və Bənu Nadirin adları nəzərəçarpacaq dərəcədə yoxdur. Əslində, bu qəbilələrin adlarının olmaması alimləri inandırır ki, sənəd yalnız Təbərinin 9-cu əsrə aid əsərlərində qorunub saxlanılmasına baxmayaraq, çox qədim olmalıdır. Çünki daha sonrakı dövrə aid sənəd, ehtimal ki, artıq formalaşmış tarixi rəvayətə uyğunlaşdırılmaq üçün dəyişdirilərdi. Donner qeyd edir ki, 7-ci əsrin əvvəllərinə aid bir çox məscidlərin qibləsi Məkkəyə tərəf deyil. O, belə bir nəticəyə gəlir ki, Bənu Qureyzə qətliamı hekayəsi yəhudi və müsəlman icmaları arasında xeyli sonra baş vermiş ayrılığı izah etmək üçün uydurulmuş və ya şişirdilmiş ola bilər.<ref>Məhəmməd və Möminlər: İslamın Başlanğıcında, Fred Donner, Harvard University Press 2010, səh. 72-73.</ref>

Patrisiya Kron və Maykl Kuk özlərinin çığır açan "Haqarizm" (Hagarism) əsərində bənzər şəkildə 7-ci əsrdə yazan və "psevdo-Sebeos" kimi tanınan erməni tarixçisinin məlumatlarına istinad edirlər. Bu tarixçi ərəb istilalarını Məhəmmədin rəhbərlik etdiyi yəhudi və ərəb konfederasiyası ilə əlaqələndirir ki, bu da Məhəmmədin Fələstin və Yaxın Şərqin işğalından əvvəl vəfat etdiyini deyən İslami rəvayətlə ziddiyyət təşkil edir. Psevdo-Sebeos, həmçinin ərəblərə və yəhudilərə İbrahim peyğəmbər və onun xanımı Həcərdən gələn ortaq soykökü vasitəsilə müştərək monoteizm və qardaşlıq aid edir.<ref>Haqarizm: İslam Dünyasının Formalaşması, Patrisiya Kron və Maykl Kuk, Cambridge University Press 1977, səh. 6-8.</ref> Əgər bu məlumata inanılarsa, Məhəmməd tərəfindən yəhudilərə qarşı heç bir böyük qətliam törədilə bilməzdi, çünki o, Fələstini işğal edərkən onlarla birlikdə hərəkət edirdi. Stiven Şumeyker "Bir Peyğəmbərin Ölümü" (The Death of a Prophet) adlı əsərində Kron və Kukun tezisinə daha çox sübut əlavə edir; o, demək olar ki, hamısı ilk İslami mənbələrdən daha qədim olan müxtəlif mənbələrdən dəlillər gətirərək iddia edir ki, "möminlər" Fələstinə daxil olarkən Məhəmməd özü əslində onlara rəhbərlik edirdi və o, yalnız fəthdən sonra vəfat etmişdi. O, xüsusilə 7-ci əsrə aid yəhudi apokalipsisinə — "Rabbi ben Şimonun Sirləri"nə (Secrets of Rabbi ben Shim'on) diqqət çəkir ki, burada Məhəmməd yəhudiləri Müqəddəs Torpaqdakı Roma zülmündən qurtaran bir xilaskar kimi təsvir olunur. Əgər əlimizdəki hər bir İslami mənbədən daha qədim olan bu mənbəyə inanılarsa, Bənu Qureyzə qətliamı baş verə bilməzdi, çünki Fələstin işğalının lideri olan Məhəmməd yəhudi xalqının xilaskarı kimi görülürdü.<ref>Bir Peyğəmbərin Ölümü (The Death of a Prophet), Stiven Şumeyker, University of Pennsylvania Press 2012, səh. 27-33.</ref> Bu, müsəlmanlar və yəhudilər arasındakı qırılmanın onun ölümündən sonra baş verdiyini göstərir və Bənu Qureyzə qətliamı kimi hekayələrin yəhudilərlə ayrılığı peyğəmbərin öz sağlığı dövrünə "geri çəkmək" üçün uydurulduğuna işarə edir.

Mixael Lekker kimi ənənəvi rəvayətlərə daha az şübhə ilə yanaşan akademik alimlər belə bir fərziyyə irəli sürürlər ki, "Mədinə Konstitusiyası" bu üç qəbilə Mədinədəki mövqelərini itirdikdən sonra yazılıb. Yaxud da, Bənu Qureyzə ilə bağlanmış ayrıca saziş (ənənəvi rəvayətə görə, sonradan bu sazişi pozublar) onların sənəddə adlarının çəkilməməsinin səbəbidir. Donner də oxşar şəkildə həmin üç qəbilə ilə ayrıca müqavilələrin olması və ya adlarının sonradan sənəddən çıxarılması ehtimalını qeyd edir.

=== Detallı analizlər ===
V. N. Arafat, Quranın "əl-Əhzab" surəsindəki qısa ayələrdən kənara çıxaraq, ənənəvi rəvayəti bütövlükdə rədd edən ilk akademik arqumentləri irəli sürməsi ilə tanınır və onun məqaləsi bu gün də modernist müsəlmanlar arasında populyar olaraq qalır.<ref>V. N. Arafat (1976) "Bənu Qureyzə hekayəsinə və Mədinə yəhudilərinə yeni baxış" (New Light on the Story of the Banu Qurayza and the Jews of Medina), Böyük Britaniya və İrlandiya Kral Asiya Cəmiyyətinin jurnalı 2 (1976): 101.</ref> Lakin Meir J. Kisterin çoxsaylı qeyri-dəqiqlikləri və yanlış fərziyyələri üzə çıxaran cavabına görə, bu iş akademik cəhətdən ciddi şəkildə qüsurlu hesab olunur.<ref name="Kister">M. J. Kister, [https://web.archive.org/web/20250118072808if_/http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf The Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition (archive)] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''</ref>

Arafatın ən tutarlı arqumentlərindən biri — hansı ki, Kister buna yalnız Qurandan sonrakı dövrün dəlilləri ilə cavab verməyə çalışır — bu qətliamın Qurandakı digər ayələrdə, xüsusilə də [https://quran.az/47/4 Quran 47:4] (əsirlərin fidyə müqabilində və ya təmənnasız azad edilməsi) və [https://quran.az/35/18 Quran 35:18] (heç bir günahkar başqasının günahını daşımaz) ayələrində əks olunan prinsiplərə zidd olmasıdır.<ref>"Bənu Qureyzə hekayəsinə və Mədinə yəhudilərinə yeni baxış" (New Light on the Story of Banu Qurayza and the Jews of Medina), V.N. Arafat 2001, səh. 100-107.</ref> Bu cür prinsipial Quran və ya hədis arqumentləri, ənənəvi rəvayəti rədd edən modernist müsəlmanlar arasında bu gün də populyar olaraq qalır. Lakin bu yanaşma, müharibə prinsiplərinin Məhəmmədin fəaliyyəti boyu ardıcıl şəkildə tətbiq edildiyini fərz edir və Quranın yəhudilərin keçmiş günahlarına görə onlara qarşı yönəltdiyi kollektiv ittihamları nəzərə almır.

Arafatın digər bir arqumenti isə İslam ənənəsi daxilində İbn İshaqın yəhudi rəvayətlərinə həddindən artıq yer ayırmasına və müəyyən hadisələri nəql edərkən ümumiyyətlə qərəzli olmasına görə tez-tez tənqid edilməsidir. Malik ibn Ənəs İbn İshaqı "yəhudi hekayələrinə" qulaq asdığı üçün "yalançı" olmaqda ittiham edir. Kister isə öz növbəsində qeyd edir ki, bu, sonrakı dövrlərdə həmin mənbələrə qarşı yaranmış şübhəli münasibəti əks etdirir. O, həmçinin göstərir ki, Bənu Qureyzə haqqındakı rəvayət təkcə İbn İshaqda deyil, digər erkən sirə toplularında, ilkin təfsirlərdə, daha sonra isə fiqh və hədis məcmuələrində geniş şəkildə qeyd olunub. Kister, həmçinin Arafatın Malik və İbn İshaq arasındakı (qarşılıqlı) düşmənçiliyin arxa planını təqdim edə bilmədiyini də göstərir.<ref>Kister, səh. 76-80</ref> Professor Şon Entoni (Sean Anthony) Arafata cavab olaraq Kisterin işini tövsiyə edərkən qeyd edir ki, Malik əslində Musa b. Üqbənin "Məğazi" kitabını tərifləyirdi ki, həmin kitabda da yuxarıda təsvir edilən Bənu Qureyzə rəvayəti yer alır. O, həmçinin Arafatın "İbn Həcərin bu rəvayəti rədd etməsi" barədəki iddiasının yalan olduğunu sübut edir.<ref>[https://x.com/shahanSean/status/1739028895930736876 Sen Entoni tərəfindən X.com paylaşımı] - 24 Dekabr 2023. Onun şərh zəncirini görmək üçün bir X.com hesabı (əgər profili qapalı qalıbsa, onu izləmək) lazımdır.</ref>

Arafatın digər iddialarına qarşı çıxaraq, Kister fəqihlərin Bənu Qureyzə presedentinin ətraflı təhlillərindən necə hökmlər çıxarmasına dair çoxlu nümunələr təqdim edir. O, həmçinin qeyd edir ki, Bənu Qureyzə ilə rəftar ənənədə tamamilə istisna deyildi. Əbu əl-Huqayqın oğulları (Xeybərdə Bənu Nadirin lideri olmuşdular) bir sazişi pozduqda (bu halda, gizli xəzinəni aşkar etmək tələbini də daxil edən təslimolma müqaviləsini) işgəncələrə məruz qalaraq öldürülmüş, qadınları və əmlakları isə əllərindən alınmışdı.<ref>Kister, səh. 66-74</ref>

Bəlkə də daha az inandırıcı olsa da, Kister Arafatın (tez-tez səsləndirilən) əsirlərin aparıldığı "evin" yüzlərlə məhbus üçün çox kiçik olması barədəki arqumentinə də cavab verir. Buradakı ərəbcə "dar" sözünün, Kisterin qeyd etdiyi kimi, çox vaxt sadəcə bir ev deyil, anbarlar, emalatxanalar və hətta bazarlar daxil olmaqla kifayət qədər böyük ölçüdə ola bilən bir bina kompleksi mənasını verdiyini bildirir.<ref>Kister, səh. 74, qeyd 39</ref> Hər halda, yuxarıda qeyd edildiyi kimi, edamda öldürülən kişilərin (və ya bəzi versiyalarda 'muqatil' - döyüşçü kişilərin) sayı mənbələrdə kəskin şəkildə fərqlənir<ref>Kister tərəfindən 89-cu səhifə, 100-cü qeyddə təqdim olunan siyahıya baxın</ref> və ümumiyyətlə etibarlı hesab olunmur.

Ayman Ibrahim 2025-ci ildə işıq üzü görmüş "Məhəmmədin hərbi səfərləri" (Muhammad's military expeditions) adlı akademik kitabında iddia edir ki, hekayənin elementləri yəhudiləri pisləməyə və orta əsr müsəlmanları üçün maraq kəsb edən müxtəlif təcrübələri qanuniləşdirməyə xidmət edir. O, bu hadisənin Cəbrailin Bənu Qureyzə üzərinə yürüş əmri vasitəsilə Allahın iradəsi kimi təqdim edildiyini qeyd edir. O, həmçinin hadisə ilə bağlı müxtəlif rəvayətlərdəki çoxsaylı ziddiyyətli məqamlara diqqət çəkir. Bu fərqliliklərə Bənu Qureyzənin müsəlmanlara döyüş hazırlıqlarında kömək edib-etməməsi, onlara qarşı mühasirənin müddəti və yəhudilərin Məhəmmədin "günahkar əcdadlarının meymuna çevrilməsi" barədəki təhqirinin doğruluğunu etiraf etmələri və ya onlardan birinin digərlərinə Məhəmmədin öz müqəddəs kitablarında qeyd olunan peyğəmbər olduğunun artıq aydın olduğunu deməsi haqqındakı məlumatlar daxildir. Bəzi rəvayətlərdə yəhudilərin deyil, məhz Məhəmmədin Səd b. Muazı hakim kimi seçdiyi, bəzi rəvayətlərdə isə Məhəmmədin Əli və əz-Zübeyrə boyun vurmağı əmr etdiyi bildirilir. İbrahimin fikrincə, bütün bu ənənə pərakəndəlikdən və bir-biri ilə rəqabət aparan iddialardan əziyyət çəkir və əslində nə baş verdiyini bərpa etmək qeyri-mümkündür. Əksinə, o bildirir ki, bu məlumatlar məzhəbçi, dini və siyasi məqsədlər üçün qələmə alınmışdır.<ref>Ayman Ibrahim (2025), "Məhəmmədin hərbi səfərləri" (Muhammad's military expeditions), səh. 225-238</ref>

==Həmçinin bax==

*[[Azərbaycanca Yazılar - Articles in Azerbaijani|Azərbaycanca Yazılar (Articles in Azerbaijani)]]

'''İngilis'''

*[[Banu Qurayza]]

{{Translation-links-azerbaijani|[[The Genocide of Banu Qurayza|İngilis]], [[Геноцидът_на_Бану_Курайза|Bolqar]]}}

==Xarici keçidlər (İngilis)==

*[http://www.answering-islam.org/Muhammad/Jews/BQurayza/index.html What really happened to the Banu Qurayza] ''- Collection of articles from Answering Islam''
*[{{Reference archive|1=http://www.andrewbostom.org/loj//content/view/38/27/|2=2012-06-10}} Muhammad, the Qurayza Massacre, and PBS] ''- Andrew G. Bostom, FrontPageMagazine''
*[{{Reference archive|1=http://www.americanthinker.com/2006/02/muhammad_and_massacre_of_the_q.html|2=2012-06-10}} Muhammad and Massacre of the Qurayza Jews] ''- James Arlandson, American Thinker''
*[{{Reference archive|1=http://www.kister.huji.ac.il/sites/default/files/banu_qurayza.pdf|2=2012-06-10}} Massacre of the Banū Qurayẓa: A Re-Examination of a Tradition] ''- M. J. Kister, Jerusalem Studies in Arabic and Islam 8 (1986): 61-96''

==İstinadlar==
[[Category:Azərbaycanca (Azerbaijani)]]
[[ru:Геноцид_Бану_Курайза]]
{{DEFAULTSORT:Bənu_Qureyzə_qətliamı}}

Wife Beating in the Qur'an

2026-03-30T21:55:02Z

Asmith: /* Linguistic Analysis of Verse in Arabic */ small spelling and formatting change

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The Qur'an's fourth chapter, An-Nisaa' النساء, deals with a number of issues relating to men and women, and the relationship between husband and wife. Amongst these issues is the issue of when it is permissible for a husband to physically strike or beat his wife. One verse in particular, 4:34, lays out a three-step scheme for how husbands are to deal with their wives if they fear nushūz نشوز, commonly understood to mean their disobedience, their rebellion, or disloyalty, though the exact meaning of the word is unclear (see {{Quran|4|128}}, which gives instructions to women who fear nushūzan from their husbands). In summary the steps are to first admonish her, then banish her to a different bed, and finally to beat her. The admonition is layed out in a matter-of-fact, very practical way, and it can thus be assumed that the Qur'an's audience was not highly disturbed nor surpised by this holy injunction for domestic violence. Over the centuries the [[tafsir|mufassirun]] have taken up this verse and different scholars from different schools have come to different conclusions on the meaning of the verse vis-a-vis the three-step formula and what the meaning is exactly of nushuuz. All of the traditional scholars agree, however, that one way or another beating is an option that is available to the man. Modern progressive Muslims, under the influence of modern secular liberalism and its firm conviction that wife beating is never acceptable, have however rejected this tradition. Rather, they have sought a number of strategies to come to the conclusion that the Qur'an, and Islam as a whole, does not allow wife beating. These strategies include appeals to the hadith, appeals to perculiar juristic decisions, and linguistic reinterpretation, going so far as to [[The Meaning of Daraba|make demonstrably false claims about the meaning of the word "daraba" in this verse]].

==Introduction==

The Qur'an takes up the issue of wife beating in two seperate passages. The first is {{Quran|4|34}}:

{{Quote|{{Quran|4|34}}|

'''Yusuf Ali translation:''' Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).

'''Pickthall translation:''' Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.

'''Shakir translation:''' 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.

'''Sahih International translation:'''Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.}}

All of the agreed upon, relied upon Muslim translations of this verse into English agree that this verse instructs men on when and under what circumstances they are commanded to beat their wives. The verses sets out a three-part program for men dealing with "nushuuz" or disloyalty/disobediance. The three steps outlined are to first to admonish or sternly advise them to stop, then to seperate in the bedroom from them (somehow, commentators take up the question of what this means) and then, finally, to beat them. Yusuf Ali adds the word "lightly" to his translation, a word which is not found in the text of the verse. Rather, this word is found in the Farewell Sermon of the Prophet and a number of [[Hadith]] relating to the issue of wife beating. The particular turn of phrase here is "ghayr mubarrih" غير مبرح, a phrase meaning something like "not violently" or "not intensely." The scholarly consensus around this verse and the related traditions is that it is allowed and even instructed from Allah to strike a disobedient wife, however this strike must not cause grievous damage. The definitions of "grevious" or "serious" damage is subject to discussion by the commentators. The cause of the revelation, as will be seen below, leaves no doubt however that despite Muhammad's own wish on the matter it is the will of Allah that men strike their disobedient lives.

A second verse was thought to deal with the issue but much more obliquely. {{Quote|{{Quran-range|38|41|44}}|And remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."
[So he was told], "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink." And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding. '''[We said], "And take in your hand a bunch [of grass] and strike with it''' and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].}}

Ibn Kathir notes on this verse that Allah gave Ayub (Job) the option to hit his wife with a bundle of grass, twigs, or rushes (''dighthan''<ref>dad-ghayn-tha [http://www.studyquran.org/LaneLexicon/Volume5/00000078.pdf Lane's Lexicon] Book I page 1793</ref>) without having to carry out his promise to beat her 100 blows. However, this interpretation may be unwarranted as the verse itself does not mention Job's wife. Some academic scholars have argued that the verse rather narrates a command for Job to heal himself from his ailments (mentioned a few verses earlier) using a bundle of herbs:<ref>This intepretation of the verse is proposed in The Study Quran and in various articles by Saqib Hussain.</ref>{{Quote|Tafsir of ibn Kathir on Qur'an 38:41-44|(And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.) Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once.}}This verse was later used in hadith and [[Fiqh (Islamic Jurisprudence)]] to discuss alternatives to several hadd (corporal) punishments in the case of frail, vulnerable people. These discussions, however, did not very often touch on the propriety of rightness of wife beating; discussions on this topic tended to proceed from the discussions around 4:34.

==Linguistic Analysis of Verse in Arabic==
The operative clause in {{Quran|4|34}} reads: {{Quote|{{Quran |4|34}}|ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ

"And those whom you fear their disobedience, admonist them, seperate from them in the bedrooms, and beat them."}}
This is the three-part path of spousal discipline the Qur'an offers husband. Transliterated into Latin letters it reads:
{{Quote|{{Quran |4|34}}|r-rijālu qawwāmūna ʿalā n-nisāʾi bi-mā faḍḍala llāhu baʿḍahum ʿalā baʿḍin wa-bi-mā ʾanfaqū min ʾamwālihim fa-ṣ-ṣāliḥātu qānitātun ḥāfiẓātun li-l-ghaybi bi-mā ḥafiẓa llāhu wa-llātī takhāfūna nushūzahunna fa-ʿiẓūhunna wa-hjurūhunna fī l-maḍājiʿi wa-ḍribūhunna}}
The first piece reads: r-rijālu qawwāmūna ʿalā n-nisāʾi bi-mā faḍḍala llāhu baʿḍahum ʿalā baʿḍin wa-bi-mā ʾanfaqū min ʾamwālihim ʾ ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ which translates as "Men are in power/in charge of women by nature of what Allah has favored them one over the other and due to what they (the men) spend of their wealth."

r-rijālu--The men

qawwāmūna--In charge of/in power over

ʿalā--on, here with qawwāmūna meaning "of" or "over"

n-nisāʾ--The women

The next piece reads: fa-ṣ-ṣāliḥātu qānitātun ḥāfiẓātun li-l-ghaybi bi-mā ḥafiẓa llāhu فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ "And the righteous women, the obedient women, guard in hiddiness what Allah has guarded", usually meaning that they dress modestly.

fa-ṣ-ṣāliḥātu--the righteous/pure/religiously observant women

qānitātun--the obediant woment

ḥāfiẓātun--femine plural active participle of "guard" id est they are guarding or they guard

li-l-ghaybi--in unseenness/occlusion/secrecy

bi-mā ḥafiẓa--of what (Allah) guarded

llāhu-- Allah

The final piece of the verse reads: wa-llātī takhāfūna nushūzahunna fa-ʿiẓūhunna wa-hjurūhunna fī l-maḍājiʿi wa-ḍribūhunna وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ

wa-llātī takhāfūna-- and those (feminine plural) whom you (masculine second person plural) fear

nushūzahunna-- their (feminine plural) insolence, disobedience, uprising, disloyalty; this word was key to understanding this verse, and the mufasirrun and jurists went to lengths to define this. For modern progressive Muslims the meaning of this word has also been important. As noted above, the meaning is unclear (see {{Quran|4|128}}, which gives instructions to women who fear nushūzan from their husbands).

fa-ʿiẓūhunna--(plural command form) scold them/admonish them (feminine plural them)

wa-hjurūhunna fī l-maḍājiʿi--and sepereate from them (feminine plural them) in the bedrooms

wa-ḍribūhunna--(plural command form) beat them (feminine plural them). In modern times some translators and progressive Muslims have made demonstrably false claims about the meaning of this word in this verse, translating it as things other than "beat them (the woman)"; see [[The Meaning of Daraba|The Meaning of Daraba.]]

==Asbab An-Nuzuul of the Verse==
The أسباب النزول or "reasons of revelation" are a genre of Islamic literature that deals with the contexts in which particular verses and groups of verses were "revealed" to the prophet. According to traditional reckoning, the verses of the Qur'an were not revealed chapter-by-chapter but rather piecemeal and then later arranged into the individual surahs of the Qur'an. As such individual verses or groups of verses have unique stories in the Islamic tradition associated with them, explaining their context.

The earliest book around Asbab An-Nuzuul is a book of the same name by Ali ibn Ahmad al-Wahidi (d. 1075 CE). He did not cover the majority of verses in the Qur'an but he did cover these verses. Al-Wahidi writes:
{{Quote|[https://shamela.ws/book/11314/148#p1 The Causes of Revelation by Al-Wahidi ]|قَالَ مُقَاتِلٌ: نَزَلَتْ هَذِهِ الْآيَةُ فِي سَعْدِ بْنِ الرَّبِيعِ وَكَانَ مِنَ النُّقَبَاءِ، وَامْرَأَتِهِ حَبِيبَةَ بِنْتِ زَيْدِ بْنِ أَبِي زُهَيْرٍ، وَهُمَا مِنَ الْأَنْصَارِ، وَذَلِكَ أَنَّهَا نَشَزَتْ عَلَيْهِ فَلَطَمَهَا، فَانْطَلَقَ أَبُوهَا مَعَهَا إِلَى النَّبِيِّ- صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فَقَالَ: أَفْرَشْتُهُ كَرِيمَتِي فَلَطَمَهَا. فَقَالَ النَّبِيُّ- صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-«لِتَقْتَصَّ مِنْ زَوْجِهَا»، وَانْصَرَفَتْ مَعَ أَبِيهَا لِتَقْتَصَّ مِنْهُ، فَقَالَ النَّبِيُّ- صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-«ارْجِعُوا، هَذَا جِبْرِيلُ عَلَيْهِ السَّلَامُ أَتَانِي»، وَأَنْزَلَ اللَّهُ تَعَالَى هَذِهِ الْآيَةَ، فَقَالَ رَسُولُ اللَّهِ- صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-«أَرَدْنَا أَمْرًا وَأَرَادَ اللَّهُ أَمْرًا، وَالَّذِي أَرَادَ اللَّهُ خَيْرٌ»، وَرَفَعَ الْقِصَاصَ.

Muqaatil said "This verse came down in regards to Sa'd bin Rabi' and he was of the Nuqabaa', and his wife Habiba bint Zayd bin Abi Zuhayr, and the two of them were of the Ansar. What happened was that she was disobedient to him and he struck her, then her father set out with her to the prophet--peace and prayers of Allah be upon him--and he said "I gave my daughter to him and he hit her." The prophet--eace and prayers of Allah be upon him--said "let you take vengence from her husband." And she parted with her father to take vengence on him (by her father striking him), the The prophet--eace and prayers of Allah be upon him--said "return, Jibreel peace be upon him has brought me this" and then Allah the most High brought down this verse. Then the prophet--eace and prayers of Allah be upon him--said "We wanted one thing and Allah wanted (another) thing, and what Allah wants is good" and so ends the story.}}Al-Wahidi also gives a second version of the same story:{{Quote|[https://www.altafsir.com/AsbabAlnuzol.asp?SoraName=4&Ayah=34&search=yes&img=A The Causes of Revelation by Al-Wahidi]|حدَّثنا يونس عن الحسن:
أن رجلاً لطم امرأَته فخاصمته إلى النبي صلى الله عليه وسلم، فجاء معها أهلها فقالوا: يا رسول الله، إِن فلاناً لطم صاحبتنا. فجعل رسول الله يقول: القصاص القصاص. ولا يقضي قضاء، فنزلت هذه الآية: ﴿ٱلرِّجَالُ قَوَّامُونَ عَلَى ٱلنِّسَآءِ﴾ فقال النبي صلى الله عليه وسلم: أَردنا أَمراً وأَراد الله غيره.

Yunis told us through Al-Hasan: A man struck his wife, she took the case to the prophet of god peace and prayer of All be upon him, and her parents went with her and they said: "Oh Prophet of Allah, someone struck our daughter. This made the prophet of Allah say: reprisal is reprisal (meaning let the repirsal happen). And he hadn't rendered his judgement, when this verse came down "Men are in power over women....." And the messenger of Allah peace and prayers of Allah be upon him said "We wanted one thing and Allah wanted something else."
}}He also offers a seemingly abridged 3rd version of the story:{{Quote|[https://www.altafsir.com/AsbabAlnuzol.asp?SoraName=4&Ayah=34&search=yes&img=A The Causes of Revelation by Al-Wahidi]| إسماعيل، عن الحسن، قال:
لما نزلت آية القصاص بين المسلمين لطم رجل امرأته، فانطلقت إلى النبي صلى الله عليه وسلم، فقالت: إن زوجي لطمني فالقصاص، قال: القصاص، فبينا هو كذلك أَنزل الله تعالى: ﴿ٱلرِّجَالُ قَوَّامُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ﴾ فقال النبي صلى الله عليه وسلم: أردنا أمراً فأبى الله تعالى [إلا غيرَه]. خذ أيها الرجل بيد امرأَتك.

Isma'il said through Al-Hasan: When the verse of retribution between Muslims was revealed a man struck his wife, then they set out to the prophet, peace and prayers of Allah be upon him, then she said: verily my husband struck me, what of the retribution? He said "Retribution is between us" then as he did Allah revealed the verse of "Men are in power over women in what Allah has favored them in over eachother (4:34)." The prophet of Allah peace and prayers of Allah be upon him said: "We wanted one thing and Allah refused it (in favor of something else). Oh Man, take the hand of your wife (and leave without retribution)."}}From all of these a general story can be extracted: a man hit his wife, there was a complaint against him in the community for this, and Muhammad ordered the punishment of the wife beater. The sources portray this desire of Muhammad to outlaw wife-beating as being opposed by the will of [[Allah (God)]]. Allah sends down this verse in response to these circumstances, showing that contra Muhammad it is the will of Allah specifically, as opposed to the will of the prophet, that men should beat their own wives if they are disobedient.

==Tafsirs of the Verse==
===Classical Tafsirs===
====Tabari (839-923)====
{{Quote|Tafsir of Tabari on Qur'an 4:34|(القول في تأويل قوله: ﴿وَاضْرِبُوهُنَّ
قال أبو جعفر: يعني بذلك جل ثناؤه: فعظوهن، أيها الرجال، في نشوزهن، فإن أبينَ الإياب إلى ما يلزمهن لكم، فشدّوهن وثاقًا في منازلهن، واضربوهن ليؤبن إلى الواجب عليهن من طاعته الله في اللازم لهنّ من حقوقكم.
* * *
وقال أهل التأويل: صفة الضرب التي أباح الله لزوج الناشز أن يضربها: الضربُ غيرُ المبرِّح.
* ذكر من قال ذلك:
٩٣٧٨ - حدثنا ابن حميد قال، حدثنا حكام، عن عمرو، عن عطاء، عن سعيد بن جبير:"واضربوهن"، قال: ضربًا غير مبرح.
٩٣٧٩ - حدثنا ابن حميد قال، حدثنا يحيى بن واضح قال، أخبرنا أبو حمزة، عن عطاء بن السائب، عن سعيد بن جبير مثله.

As for the saying: "strike them (feminine them):"
Abu Ja'afar said: The most high be praised means here: "Oh men, in their (feminine) disobedience, they refused to return what they are obgligated to you, so chain them in their (feminine) houses, and strike them that they might return to their duties from an obedience to Allah in what is necessary to them regarging your rights upon them.

The people of interpretation have said: "The description of the strike which Allah has allowed to the husband upon a disobedient (wife) is to strike her: the non-intense, measured strike (darb ghayr mubarrih)."

It was mentioned:

Ibn Hamid told use that Hakaam said from Umar from 'Ata' from Sa'id bin Jubayr: "Strike them (feminine them)." He said " a non-intense, measured strike (darb ghayr mubarrih)."

Ibn Hamid said, he was told be Yahya bin Wadih who said we have been told by Abu Hamzah from 'Ata' bin Sa'ib from Sa'id bin Jubayr like him.

}}After the above quoted portion Tabari goes on to site multiple additional chains of narration, all attesting to the fact that disobedient women should be struck and reiterating that this strike should be "ghayr mubarrih" غير مبرح that is to say "measured, non-intense, light."

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====
{{Quote|[https://quranx.com/Tafsir/Abbas/4.34 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs on Verse 4:34]|(Men are in charge of women) they are in charge of overseeing the proper conduct of women, (because Allah hath made the one of them) the men through reason and the division of booty and estates (to excel the other) the women, (and because they spend of their property (for the support of women)) through paying the dowry and spending on them, which the women are not required to do. (So good women) He says: those wives who are kind to their husbands (are the obedient) they are obedient to Allah regarding their husbands, (guarding) their own persons and the wealth of their husbands (in secret) when their husbands are not present (that which Allah hath guarded) through Allah's protection of them in that He gave them the success to do so. (As for those from whom ye fear) know (rebellion) their disobedience to you in bed, (admonish them) by means of sacred knowledge and the Qur'an (and banish them to beds apart) turn your faces away from them in bed, (and scourge them) in a mild, unexaggerated manner. (Then if they obey you) in bed, (seek not a way against them) as regards love. (Lo! Allah is ever High Exalted) above every single thing, (Great) greater than every single thing. Allah has not burdened you with that which you cannot bear, so do not burden women with that which they cannot bear of affection.}}

==== Al-Qushayri (d. 1072 CE) ====
{{Quote|[https://quranx.com/Tafsir/Qushairi/4.34 Al-Qushayri on verse 4:34]|Men are in charge of women because of that with which God has preferred the one over the other and because of what they expend of their property. Therefore righteous women are obedient guarding in the unseen because of what God has guarded. And those you fear may be rebellious admonish them and share not beds with them and strike them. If they then obey you do not seek a way against them. God is ever High Great. He distinguished men by their strength and then increased their burden for the burden is in accordance with [one's] strength. The lesson is to be taken through hearts and aspirations not through the lower selves and bodies. And those you fear may be rebellious admonish them and share not beds with them and strike them: that is increase your correction of them gradually and with kindness for if the matter can be reconciled with admonition there is no need to use the rod to strike. The verse contains the good manners ādāb of spousal companionship. Then He said “If they then obey you do not seek a way against them.” [This] means if she stops acting in a way that is injurious to the relationship and returns to obedience do not seek revenge on her for what has happened in the past. Do not withhold your acceptance of her excuse and do not be unyielding toward her. It is said do not seek a way against them in going beyond the measure of what you deem necessary out of spite.}}

==== Asbab Al-Nuzul by Al-Wahidi (d. 1075 CE) ====
{{Quote|[https://quranx.com/Tafsir/Wahidi/4.34 Asbab Al-Nuzul by Al-Wahidi (Revelational Circumstance's of verse 4:34)]|(Men are in charge of women…) [4:34]. Said Muqatil: “This verse (Men are in charge of women…) was revealed about Sa‘d ibn al-Rabi‘, who was one of the leaders of the Helpers (nuqaba’), and his wife Habibah bint Zayd ibn Abi Zuhayr, both of whom from the Helpers. It happened Sa‘d hit his wife on the face because she rebelled against him. Then her father went with her to see the Prophet, Allah bless him and give him peace. He said to him: ‘I gave him my daughter in marriage and he slapped her’. The Prophet, Allah bless him and give him peace, said: ‘Let her have retaliation against her husband’. As she was leaving with her father to execute retaliation, the Prophet, Allah bless him and give him peace, called them and said: ‘Come back; Gabriel has come to me’, and Allah, exalted is He, revealed this verse. The Messenger of Allah, Allah bless him and give him peace, said: ‘We wanted something while Allah wanted something else, and that which Allah wants is good’. Retaliation was then suspended”. Sa‘id ibn Muhammad ibn Ahmad al-Zahid informed us> Zahir ibn Ahmad> Ahmad ibn al-Husayn ibn Junayd> Ziyad ibn Ayyub> Hushaym> Yunus ibn al-Hasan who reported that a man slapped his wife and she complained about him to the Prophet, Allah bless him and give him peace. Her family who went with her said: “O Messenger of Allah! So-and-so has slapped our girl”. The Prophet, Allah bless him and give him peace, kept saying: “Retaliation! Retaliation! And there is no other judgement to be held”. But then this verse (Men are in charge of women…) was revealed and the Prophet, Allah bless him and give him peace, said: “We wanted something and Allah wanted something else”. Abu Bakr al-Harithi informed us> Abu’l-Shaykh al-Hafiz> Abu Yahya al-Razi> Sahl al-‘Askari> ‘Ali ibn Hashim> Isma‘il> al-Hasan who said: “Around the time when the verse on retaliation was revealed amongst the Muslims, a man had slapped his wife. She went to the Prophet, Allah bless him and give him peace and said: ‘My husband has slapped me and I want retaliation’. So he said: ‘Let there be retaliation’. As he was still dealing with her, Allah, exalted is He, revealed (Men are in charge of women, because Allah hath made the one of them to excel the other…). Upon which the Prophet, Allah bless him and give him peace, said: ‘We wanted something and my Lord wanted something different. O man, take your wife by the hand’ ”.}}

====Fakhr ad-Din ar-Razi(1150 – 1209)====
{{Quote|Tafsir of Fakhr ad-Din ar-Razi on Qur'an 4:34|ثُمَّ قالَ تَعالى: ﴿فَعِظُوهُنَّ واهْجُرُوهُنَّ في المَضاجِعِ واضْرِبُوهُنَّ﴾ وفِيهِ مَسائِلُ:
المَسْألَةُ الأُولى: قالَ الشّافِعِيُّ - رَضِيَ اللَّهُ عَنْهُ -: أمّا الوَعْظُ فَإنَّهُ يَقُولُ لَها: اتَّقِي اللَّهَ، فَإنَّ لِي عَلَيْكِ حَقًّا وارْجِعِي عَمّا أنْتِ عَلَيْهِ، واعْلَمِي أنَّ طاعَتِي فَرْضٌ عَلَيْكِ. ونَحْوُ هَذا، ولا يَضْرِبُها في هَذِهِ الحالَةِ؛ لِجَوازِ أنْ يَكُونَ لَها في ذَلِكَ كِفايَةٌ، فَإنْ أصَرَّتْ عَلى ذَلِكَ النُّشُوزِ، فَعِنْدَ ذَلِكَ يَهْجُرُها في المَضْجَعِ وفي ضِمْنِهِ امْتِناعُهُ مِن كَلامِها، وقالَ الشّافِعِيُّ - رَضِيَ اللَّهُ تَعالى عَنْهُ -: ولا يَزِيدُ في هَجْرِهِ الكَلامَ ثَلاثًا، وأيْضًا فَإذا هَجَرَها في المَضْجَعِ فَإنْ كانَتْ تُحِبُّ الزَّوْجَ شَقَّ عَلَيْها، فَتَتْرُكُ النُّشُوزَ، وإنْ كانَتْ تُبْغِضُهُ وافَقَها ذَلِكَ الهِجْرانُ، فَكانَ ذَلِكَ دَلِيلًا عَلى كَمالِ نُشُوزِها، وفِيهِمْ مَن حَمَلَ ذَلِكَ عَلى الهِجْرانِ في المُباشَرَةِ؛ لِأنَّ إضافَةَ ذَلِكَ إلى المَضاجِعِ يُفِيدُ ذَلِكَ، ثُمَّ عِنْدَ هَذِهِ الهِجْرَةِ إنْ بَقِيَتْ عَلى النُّشُوزِ ضَرَبَها. قالَ الشّافِعِيُّ - رَضِيَ اللَّهُ عَنْهُ -: والضَّرْبُ مُباحٌ، وتَرْكُهُ أفْضَلُ. «رُوِيَ عَنْ عُمَرَ بْنِ الخَطّابِ - رَضِيَ اللَّهُ عَنْهُ - أنَّهُ قالَ: كُنّا مَعاشِرَ قُرَيْشٍ تَمْلِكُ رِجالُنا نِساءَهم، فَقَدِمْنا المَدِينَةَ فَوَجَدْنا نِساءَهم تَمْلِكُ رِجالَهم، فاخْتَلَطَتْ نِساؤُنا فَذَئِرْنَ عَلى أزْواجِهِنَّ، أيْ نَشَزْنَ واجْتَرَأْنَ، فَأتَيْتُ النَّبِيَّ ﷺ فَقَلْتُ لَهُ: ذَئِرَتِ النِّساءُ عَلى أزْواجِهِنَّ، فَأذِنَ في ضَرْبِهِنَّ، فَطافَ بِحُجَرِ نِساءِ النَّبِيِّ ﷺ جَمْعٌ مِنَ النِّسْوانِ كُلُّهُنَّ يَشْكُونَ أزْواجَهُنَّ، فَقالَ ﷺ: ”لَقَدْ أطافَ اللَّيْلَةَ بِآلِ مُحَمَّدٍ سَبْعُونَ امْرَأةً كُلُّهُنَّ يَشْكُونَ أزْواجَهُنَّ، ولا تَجِدُونَ أُولَئِكَ خِيارَكم» “ ومَعْناهُ أنَّ الَّذِينَ ضَرَبُوا أزْواجَهم لَيْسُوا خَيْرًا مِمَّنْ لَمْ يَضْرِبُوا. قالَ الشّافِعِيُّ - رَضِيَ اللَّهُ عَنْهُ -: فَدَلَّ هَذا الحَدِيثُ عَلى أنَّ الأوْلى تَرْكُ الضَّرْبِ، فَأمّا إذا ضَرَبَها وجَبَ في ذَلِكَ الضَّرْبِ أنْ يَكُونَ بِحَيْثُ لا يَكُونُ مُفْضِيًا إلى الهَلاكِ البَتَّةَ، بِأنْ يَكُونَ مُفَرَّقًا عَلى بَدَنِها، ولا يُوالِي بِهِ في مَوْضِعٍ واحِدٍ، ويَتَّقِي الوَجْهَ؛ لِأنَّهُ مَجْمَعُ المَحاسِنِ، وأنْ يَكُونَ دُونَ الأرْبَعِينَ. ومِن أصْحابِنا مَن قالَ: لا يَبْلُغُ بِهِ عِشْرِينَ؛ لِأنَّهُ حَدٌّ كامِلٌ في حَقِّ العَبْدِ، ومِنهم مَن قالَ: يَنْبَغِي أنْ يَكُونَ الضَّرْبُ بِمِندِيلٍ مَلْفُوفٍ أوْ بِيَدِهِ، ولا يَضْرِبُها بِالسِّياطِ ولا بِالعَصا، وبِالجُمْلَةِ فالتَّخْفِيفُ مُراعى في هَذا البابِ عَلى أبْلَغِ الوُجُوهِ.
وأقُولُ: الَّذِي يَدُلُّ عَلَيْهِ أنَّهُ تَعالى ابْتَدَأ بِالوَعْظِ، ثُمَّ تَرَقّى مِنهُ إلى الهِجْرانِ في المَضاجِعِ، ثُمَّ تَرَقّى مِنهُ إلى الضَّرْبِ، وذَلِكَ تَنْبِيهٌ يَجْرِي مَجْرى التَّصْرِيحِ في أنَّهُ مَهْما حَصَلَ الغَرَضُ بِالطَّرِيقِ الأخَفِّ وجَبَ الِاكْتِفاءُ بِهِ، ولَمْ يَجُزِ الإقْدامُ عَلى الطَّرِيقِ الأشَقِّ، واللَّهُ أعْلَمُ.

Then the most high (Allah) said: “admonish them (the women) and expel them from the bedrooms and beat them” and these are the relevant issues for this verse:
The first issue: Shafi’i, may Allah be pleased with him, said: as for admonishment this is what’s said of it:(to the wife) trust Allah, for I have right over you, and return to your business, and know that obeying me is a duty for you. And as for this, he (the husband) doesn’t hit her in this case; it is permissible that this be enough for her. Yet if she continues to insist on her disobedience, at that time expel her from the bedroom, and this could include refusing to speak to her. Shafi’i, may Allah be pleased with him, said: “expelling her from the bedroom should not happen more than three times, for if she is expelled from the bedroom and she loves him it will be hard on her and she will leave her disobedience, and if she hates him and is fine with her removal from the bedroom, then this is total proof of her disobedience.” And amongst them (the scholars) are those who who see the change in her attitude happening with only the first time; because the addition of that (not talking) to expelling her from the bedroom aids that (getting her not to be disobedient). Thus after this expelling from the bedroom if she remains disobedient beat her. Shafi’i, may Allah be pleased with him, said “Beating is allowed, but leaving/avoiding it is better.” (Citing a hadith) “It was reported by ‘Umar bin Al-Khatab, may Allah be pleased with him, said that when we were in the society of the Quraysh they used to rule their women, but when we came to Medina the women were ruling their men, then on account of this our women got confused and got angry at their husbands, ie they got uppity and rebellious. So I came to the prophet, peace and prayers of Allah be upon him, and I said to him ‘the women have risen up against their men’ and so he gave permission to beat them. Later, a gathering of the women came and loitered about the quarters of the wives of the prophet, complaining of their husbands. Then later the prophet, peace and prayers of Allah be upon him, said ’70 women spent the night at the house of Muhammad complaining of their husbands, and you will not find amongst them best of men.’ And its meaning is that those men that beat their wives are not better than those who do not beat their wives. And this hadith points to the idea that the first choice, if possible, must be to leave beating of the wife. However, if it proves necessary to beat the wife, it must not be conducive to causing no grievous damage to her or destroying her. This means this it should be spread over different parts of the body, not all concentrated in one place, and the face should be protected, and out of good conduct it should consist of less than forty (blows). And amongst our companions some have said: “It ought not to reach 20 (blows)” because that is the limit for slaves. And others have said “the blow should be with a wrapped handkerchief or a hand, and not with a whip or stick.” And in general the aforementioned sentence takes reduction into account in the most eloquent fashion.
And I say: That which shows that the most high (Allah) began with admonishment, then moved to expelling from the bedroom, then to beating, this is a clear warning that paints a clear path that showing that whatever happens, the goal is to set foot upon the lighter path and it is a necessity to follow this path, and it’s not permitted to step upon the harsher path. And Allah knows best.
}}

====ibn Kathir (1300-1373)====
{{Quote|[https://quranx.com/Tafsir/Kathir/4.34 Tafsir of ibn Kathir on Qur'an 4:34]|وَاضْرِبُوهُنَّ
(beat them) means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the Farewell Hajj, the Prophet said;
«وَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ،فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِحٍ، وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»
(Fear Allah regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly. They have a right on you that you provide them with their provision and clothes, in a reasonable manner.) Ibn `Abbas and several others said that the Ayah refers to a beating that is not violent. Al-Hasan Al-Basri said that it means, a beating that is not severe.
When the Wife Obeys Her Husband, Means of Annoyance Against Her are Prohibited
Allah said,
فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً
(but if they return to obedience, seek not against them means (of annoyance),) meaning, when the wife obeys her husband in all that Allah has allowed, then no means of annoyance from the husband are allowed against his wife. Therefore, in this case, the husband does not have the right to beat her or shun her bed. Allah's statement,
إِنَّ اللَّهَ كَانَ عَلِيّاً كَبِيراً
(Surely, Allah is Ever Most High, Most Great.) reminds men that if they transgress against their wives without justification, then Allah, the Ever Most High, Most Great, is their Protector, and He will exert revenge on those who transgress against their wives and deal with them unjustly.}}

====Al-Jalalayn (the two Jalals) (1389–1460 & 1445–1505)====

{{Quote|[https://quranx.com/Tafsir/Jalal/4.34 Tafsir of Al-Jalalayn (the two Jalals, 1389–1460 and 1445–1505) on Qur'an 4:34]| Men are in charge of, they have authority over, women, disciplining them and keeping them in check, because of that with which God has preferred the one over the other, that is, because God has given them the advantage over women, in knowledge, reason, authority and otherwise, and because of what they expend, on them [the women], of their property. Therefore righteous women, among them, are obedient, to their husbands, guarding in the unseen, that is, [guarding] their private parts and otherwise during their spouses’ absence, because of what God has guarded, for them, when He enjoined their male spouses to look after them well. And those you fear may be rebellious, disobedient to you, when such signs appear, admonish them, make them fear God, and share not beds with them, retire to other beds if they manifest such disobedience, and strike them, but not violently, if they refuse to desist [from their rebellion] after leaving them [in separate beds]. If they then obey you, in what is desired from them, do not seek a way against them, a reason to strike them unjustly. God is ever High, Great, so beware of Him, lest He punish you for treating them unjustly.}}

====Al-Qurtubi (1214-1272)====
{{Quote|Tafsir of Al-Qurtubi on Qur'an 4:34|Men are the maintainers of women because Allah has made some of them to excel others

They provide for them, and from men come out rulers; princes & warriors, whereas this is not found among women.

This verse was revealed because Sa’ad ibn Al Rabee’a slapped his wife Habibah bint Zaid after she deserted him. After which, her father said: O’ Messenger of Allah, I gave him my daughter (as a bed spread for him) but he slapped her. Then the messenger said: let us judge her husband. So she left with her father seeking judgment. But then the messenger said: come back, this is the angel Gabriel has come down to me. Then Allah revealed: (we willed something but Allah willed another). And in another story: (I willed something, but Allah willed something better).

It was told that due to this incident, Sura 20:114 "…and do not make haste with the Quran before its revelation is made complete to you…" Was revealed.

Abu Raouq said: this verse was revealed because of Jamilah bint Obey and her husband Thabit bin Qais. Al Kalby said: it was revealed because of Omayrah bint Muhammad bin Muslamah and her husband Sa’ad bin Al Rabee’a…Allah has revealed that the reason why men are excelled over women because men are the providers, and hence women will benefit from that. It is also said: men are excelled over women because they have more brain ability…

and (as to) those on whose part you fear desertion

If the wife hates and desert her husband

Admonish them

By using Allah’s scripture. It means to remind them of their duties, toward their husbands, which were ordained to them by Allah. The prophet of Allah (saw) said: (if I was to order someone to prostrate to another person, I would have ordered the wife to prostrate to her husband)

and leave them alone in the sleeping-places

Ibn Masud said: it is the intercourse. As said Ibn Abbas and others.

I (Al Qurtubi) said, it is a good thing; since if she loves her husband then this abandonment will be hard on her. But if she despises him, then her disobedient attitude towards him will become the more clearer.

Ibn Abbas said: to leave them alone is to tie them up in their homes just as you would tie your ride. And this is Al Tabari’s own view on this. However, Judge Abu Bakr bin Al Araby renounced Al Tabari’s interpretation on the ground of tying the wife, as he believe that Al Tabari based his view on a strange hadith regarding Asma’ the daughter of Abu Bakr who was married to Al Zubair bin Al Awaam. She used to leave her home often until people began to gossip and fault her husband for that, As a result, Al Zubair blamed his second wife for this and tied Asma’s hair and the hair of his second wife together, then he beat both of them up very severely.

This abandonment is believed by many scholars to be around a period of one month.

and beat them

Allah ordered that men begin by admonishing their wives as a first step, then abandonment, then beating if they refused to repent. This is because men are responsible to straighten their wives up. The beating mentioned in this verse has to do with the kind that is not severe and used for discipline. The kind that does not break the bone. However, it is not a crime if it leads to death. In the same manner a disciplinary will beat his son or student to teach him the Quran and manners.

In a hadith in Sahih Muslim the Prophet said: (fear Allah with your wives. You were given them by Allah’s provision, and you were entrusted with their private parts by Allah’s word. You have the right that they do not allow anyone you dislike into your bed, but if they do, then beat them but not severely) the hadith. It was narrated on the authority of Jabir Al Taweel during Hajj. This means that they should not allow anyone into your home that you dislike whether relatives or foreign women.

<nowiki>Al Tirmithi reported that Amro bin Al Ahwas had attended the Farewell Hajj and heard the messenger of Allah say: "Lo! My last recommendation to you is that you should TREAT WOMEN WELL. Truly they are your helpmates, and you have no right over them beyond that - EXCEPT IF THEY COMMIT A MANIFEST INDECENCY (fahisha mubina = adultery). If they do, then refuse to share their beds and beat them WITHOUT INDECENT VIOLENCE (fadribuhunna darban ghayra mubarrih*). Then, if they obey you, do not show them hostility any longer. Lo! you have a right over your women and they have a right over you. Your right over your women is that they not allow whom you hate to enter your bed nor your house. While their right over them is that you treat them excellently in their garb and provision."</nowiki>

Atta asked Ibn Abbas: what is the non severer beating. Ibn Abbas answered: using a small stick or the like.

It was reported also that Omar beat his wife and said, I heard the messenger of Allah say: (No man should be asked why he beat his wife).

You need to know that Allah did not allow for beating in his book except in this situation and when the major sins have been committed. Therefore, Allah has made the disobedient of wives equivalent to the commitment of major sins.

And Allah granted this privilege to the husbands over the Islamic authorities (Rulers), and allowed it for them without the need for a judge or witnesses or evidences. They were allowed this because they were entrusted by Allah to handle to take care of their wives.

Al Muhallab said: the permission was given to beat the wives when they refuse to sleep with their husbands. By comparison, if she refuses to serve him too then he is permitted to beat her too.

Her disobedient and refusal to sleep with her husband is a ground for the husband to deny her her allowance and all of her spousal rights, along with that, the husband is allowed to admonish her; refuse to sleep with her; and to beat her. But if she repented, then all of her rights will be reinstituted. The prophet (saw) said: (Allah’s mercy is on the man who hang his beating lash (stick) and disciplined his wife).}}

===Modern Tafsirs===
====As-Sa'di (1889-1956)====
{{Quote|Tafsir of As-Sa'di on Qur'an 4:34|يخبر تعالى أن الرِّجَال قَوَّامُونَ عَلَى النِّسَاءِ أي: قوامون عليهن بإلزامهن بحقوق الله تعالى، من المحافظة على فرائضه وكفهن عن المفاسد، والرجال عليهم أن يلزموهن بذلك، وقوامون عليهن أيضا بالإنفاق عليهن، والكسوة والمسكن، ثم ذكر السبب الموجب لقيام الرجال على النساء فقال: بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ أي: بسبب فضل الرجال على النساء وإفضالهم عليهن، فتفضيل الرجال على النساء من وجوه متعددة: من كون الولايات مختصة بالرجال، والنبوة، والرسالة، واختصاصهم بكثير من العبادات كالجهاد والأعياد والجمع.
وبما خصهم الله به من العقل والرزانة والصبر والجلد الذي ليس للنساء مثله.
وكذلك خصهم بالنفقات على الزوجات بل وكثير من النفقات يختص بها الرجال ويتميزون عن النساء.
ولعل هذا سر قوله: وَبِمَا أَنْفَقُوا وحذف المفعول ليدل على عموم النفقة.
فعلم من هذا كله أن الرجل كالوالي والسيد لامرأته، وهي عنده عانية أسيرة خادمة،فوظيفته أن يقوم بما استرعاه الله به.
ووظيفتها: القيام بطاعة ربها وطاعة زوجها فلهذا قال: فَالصَّالِحَاتُ قَانِتَاتٌ أي: مطيعات لله تعالى حَافِظَاتٌ لِلْغَيْبِ أي: مطيعات لأزواجهن حتى في الغيب تحفظ بعلها بنفسها وماله، وذلك بحفظ الله لهن وتوفيقه لهن، لا من أنفسهن، فإن النفس أمارة بالسوء، ولكن من توكل على الله كفاه ما أهمه من أمر دينه ودنياه.
ثم قال: وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ أي: ارتفاعهن عن طاعة أزواجهن بأن تعصيه بالقول أو الفعل فإنه يؤدبها بالأسهل فالأسهل، فَعِظُوهُنَّ أي: ببيان حكم الله في طاعة الزوج ومعصيته والترغيب في الطاعة، والترهيب من معصيته، فإن انتهت فذلك المطلوب، وإلا فيهجرها الزوج في المضجع، بأن لا يضاجعها، ولا يجامعها بمقدار ما يحصل به المقصود، وإلا ضربها ضربًا غير مبرح، فإن حصل المقصود بواحد من هذه الأمور وأطعنكم فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا أي: فقد حصل لكم ما تحبون فاتركوا معاتبتها على الأمور الماضية، والتنقيب عن العيوب التي يضر ذكرها ويحدث بسببه الشر.

The most high (Allah) informs us that men are in charge over women, ie, in charge of them due to the necessity imposed by the rights that Allah has bestowed, for maintaining his statutes and avoiding their corruption, and men are charged with this, and they are also in charge of their provision, their needs and housing. Then (Allah) mentioned the reason why leadership of women by men has been granted, saying: “in what Allah has favored them over the other and in what they have provisioned for them from their wealth” ie because men have been favored over women and his preference for them. Men are favored (by Allah) for many reasons: because of the special state of existence of men, prophethood, apostleship, and their specialization in many types of worship such as jihad and Friday prayers, and also in what Allah has specified for men in terms of their (superior) minds, poise, patience, and constitution which are not possessed by women like men.
And likewise his specification of men as the provisioners of their wives and he also posses many of the provisions which are specialized in by men and in which men are superior to women. Although this is the secret of Allah’s saying: “in what they spend in provisioning (of the women)” and the lack of a direct object for the verb here points to the general necessity of this provisioning. And we know from all of this that the man is the guardian and the master of his woman, and she is for him subservient, a prisoner, a servant, and his (the man’s) duty is to engage in what Allah has guided him to do. And as for her duty: it is to engage in obedience to her Lord and to her husband and for this the Lord said: “the righteous women, the obedient women” meaning obedient to Allah most high “guarding the unseenness” meaning obeying their husband when he is not there and guarding her husband with herself and her wealth, and this is what causes Allah to give the women safety and success, not their selves, for the self is a source of evil but whosoever depends upon Allah, Allah will give him sufficiency for his needs in his religion and in his world. Then Allah said “and those whom you fear from them disobedience” meaning their refusal to obey their husbands by disobeying them in word and deed, and for this he disciplines her in the easiest manner possible. And should this come to an end by necessity, he will either expel her from the bedroom, and if he does not sleep with her it means refraining from sex with her, and will attempt to achieve his goals with these steps. Otherwise, he will beat her, lightly. And if he achieves what he is seeking via these means and the follow what you say "do not seek a way against them" for you have achieved what you sought so leave what's in the past in the past, and bury the shames that harm the memory and happen because of evil.
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====Abul A'la Al-Maududi (1903-1979)====
{{Quote|Tafsir of Maududi on Qur'an 4:34|The Arabic word qawam or qawam stands for a person who is responsible for the right conduct, safeguard and maintenance of the affairs of an individual, an institution or an organization. Thus, than is governor, director, protector and manager of the affairs of women.
Men are superior to women in the sense that they have been endowed with certain natural qualities and powers that have not been given to women or have been given in a less degree, and not in the sense that they are above them in honor and excellence. Man has been made qawam (governor) of the family because of his natural qualities and woman has been made his dependent for her own safety and protection because of her natural drawbacks.
A tradition of the Holy Prophet is the best commentary on this, He said, "The best wife is the one who pleases you when you see her; who obeys your orders and who guards your property and her own honor when you are not at home. "
In this connection, it is necessary to give a warning. Obedience to Allah is of far greater importance than obedience to the husband and has precedence over it. 'therefore, it is the duty of the wife to refuse to obey her husband, if and when he orders her to do a thing which amounts to Allah's disobedience. In that case it shall be a sin to obey him. On the contrary, if the husband orders her not to observe a certain voluntary religious devotion, she must obey him, otherwise her devotion will not be accepted.
If the wife is defiant and does trot obey her husband or does not guard his rights, three measures have been mentioned, but it does not mean that all the three are to be taken at one and the same time. Though these have been permitted, they are to be administered with a sense of proportion according to the nature and extent of the offense. if a mere light admonition proves effective, there is no need to resort to a severer step. As to a beating, the Holy Prophet allowed it very reluctantly and even then did not like it. But the fact is that there are certain women who do not mend their ways without a beating. In such a case, the Holy Prophet has instructed that she would not be beaten on the face, or cruelly, or with anything which might leave a mark on the body.
"The two sides" refers both to the arbiters and to the spouses. Reconciliation can be effected in every quarrel, if the parties concerned desire it and if the arbiters try to effect it sincerely and justly.
In this verse, a plan has been put forward for settling disputes between husband and wife within the family. An effort should be made to effect a reconciliation before resorting to a court of law or making the final breach. The plan is to appoint one arbiter from the family of each spouse for this purpose. The two should probe into the real cause or causes of the dispute and then try to find a way out of it. Of course, the relatives are best qualified for it, knowing as they do the true conditions of the spouses.
Allah has left it unanswered as to who should appoint the arbiters so that each spouse may appoint one arbiter from his or her relatives, if they desire to patch up their differences, or the leaders of the two families may take the initiative and entrust the work of reconciliation to two arbiters, or if the case goes to the court, it may appoint two arbiters before taking any action.
There is a difference of opinion regarding the powers of the arbiters. According to the Hanafi and the Shafi `i schools of thought, the arbiters are not authorized to pass any final decree but may recommend measures for reconciliation, which tray be accepted or rejected by the spouses. Of course, if the spouses themselves authorize them to effect divorce or khula' or take any other measure, then they shall be bound to accept their decision. Hasan Basri, Qatadah and some other jurists are of the opinion that the arbiters are authorized to enforce reconciliation but not separation. Ibn `Abbas, Said bin Jubair, Ibrahim Nakha 'i, Sha 'bi, Muhammad bin Sirin and some other jurists are of the opinion that the arbiters have full authority to enforce their decision about reconciliation or separation whichever they consider to be proper.
Caliph Uthman and Caliph 'Ali used to authorize the arbiters appointed by theta with full powers to effect reconciliation or separation as required by the circumstances. For instance, when the case of 'Aqil, son of Abu Talib, and his wife Fatimah, daughter of 'Utbah bin Rabi'ah, was brought in the court of Caliph Uthman, he appointed as arbiter Ibn 'Abbas from the family of the husband and Mu'aviyah bin Abi Sufyan from the family of the wife and told them that they ware authorized to cause separation between them, if required by circumstances. Likewise, Caliph `Ali appointed arbiters in a similar case and authorized them to effect reconciliation between the spouses or separate them. This shows that the arbiters as such do not possess judicial powers, but if at the tithe of their appointment, the authority concerned empowers them with judicial powers, their decision shall be binding and enforced like other judicial decisions.}}

====At-Tantawi (1928-2010)====
{{Quote|At-Tasfir Al-Wasit on Qur'an 4:34|روى المفسرون روايات في سبب نزول قوله- تعالى- الرِّجالُ قَوَّامُونَ عَلَى النِّساءِ الآية.
ومن هذه الروايات ما ذكره القرطبي من أنها نزلت في سعد بن الربيع نشزت عليه امرأته حبيبة بنت زيد بن خارجة بن أبى زهير فلطمها فقال أبوها: يا رسول الله، أفرشته كريمتي فلطمها.
فقال صلى الله عليه وسلم (لتقتص من زوجها) .
فانصرفت مع أبيها لتقتص منه.
فقال- عليه الصلاة والسلام- «ارجعوا هذا جبريل أتانى» فأنزل الله هذه الآية .
وقوله قَوَّامُونَ جمع قوام على وزن فعال للمبالغة من القيام على الشيء وحفظه.
يقال: قام فلان على الشيء وهو قائم عليه وقوام عليه، إذا كان يرعاه ويحفظه ويتولاه.
ويقال: هذا قيم المرأة وقوامها للذي يقوم بأمرها ويهتم بحفظها وإصلاحها ورعاية شئونها.
أى: الرجال يقومون على شئون النساء بالحفظ والرعاية والنفقة والتأديب وغير ذلك مما تقتضيه مصلحتهن.
ثم ذكر- سبحانه- سببين لهذه القوامة.
أولهما: وهبى وقد بينه بقوله: بِما فَضَّلَ اللَّهُ بَعْضَهُمْ عَلى بَعْضٍ.
أى أن حكمة الله اقتضت أن يكون الرجال قوامين على النساء بسبب ما فضل الله به الرجال على النساء من قوة في الجسم، وزيادة في العلم، وقدرة على تحمل أعباء الحياة وتكاليفها وما يستتبع ذلك من دفاع عنهن إذا ما تعرضن لسوء.
قال الفخر الرازي: واعلم أن فضل الرجال على النساء حاصل من وجوه كثيرة: بعضها صفات حقيقية وبعضها أحكام شرعية.
أما الصفات الحقيقية فاعلم أن الفضائل الحقيقية يرجع حاصلها إلى أمرين.
إلى العلم وإلى القدرة.
ولا شك أن عقول الرجال وعلومهم أكثر.
ولا شك أن قدرتهم على الأعمال الشاقة أكمل، فلهذين السببين حصلت الفضيلة للرجال على النساء في العقل والحزم والقوة.
وإن منهم الأنبياء والعلماء، وفيهم الإمامة الكبرى والصغرى والجهاد، والأذان، والخطبة، والولاية في النكاح.
فكل ذلك يدل على فضل الرجال على النساء» .
والمراد بالتفضيل في قوله بِما فَضَّلَ اللَّهُ بَعْضَهُمْ عَلى بَعْضٍ تفضيل الجنس على الجنس لا تفضيل الآحاد على الآحاد.
فقد يوجد من النساء من هي أقوى عقلا وأكثر معرفة من بعض الرجال.
والباء للسببية، وما مصدرية، والبعض الأول المقصود به الرجال والبعض الثاني المقصود به النساء، والضمير المضاف إليه البعض الأول يقع على مجموع الفريقين على سبيل التغليب.
وقال- سبحانه- بِما فَضَّلَ اللَّهُ بَعْضَهُمْ عَلى بَعْضٍ ولم يقل- مثلا-: بما فضلهم الله عليهن، للإشعار بأن الرجال من النساء والنساء من الرجال كما قال في آية أخرى بَعْضُكُمْ مِنْ بَعْضٍ وللإشارة إلى أن هذا التفضيل هو لصالح الفريقين، فعلى كل فريق منهم أن يتفرغ لأداء المهمة التي كلفه الله بها بإخلاص وطاعة حتى يسعد الفريقان.
وأما السبب الثاني: فهو كسبي وقد بينه- سبحانه- بقوله: وَبِما أَنْفَقُوا مِنْ أَمْوالِهِمْ.
أى أن الله- تعالى- جعل الرجال قوامين على النساء بسبب ما فضل الله به الرجال على النساء من علم وقدرة.
وبسبب ما ألزم به الرجال من إنفاق على النساء ومن تقديم المهور لهن عند الزواج بهن، ومن القيام برعايتهن وصيانتهن.
قال الآلوسى: واستدل بالآية على أن للزوج تأديب زوجته ومنعها من الخروج.
وأن عليها طاعته إلا في معصية الله- تعالى-.
وفي الخبر «لو أمرت أحدا أن يسجد لأحد لأمرت المرأة أن تسجد لزوجها» .
واستدل بها أيضا من أجاز فسخ النكاح عند الإعسار عن النفقة والكسوة.
وهو مذهب مالك والشافعى، لأنه إذا خرج عن كونه قواما عليها فقد خرج عن الغرض المقصود بالنكاح.
وعندنا لا فسخ لقوله- تعالى: وَإِنْ كانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلى مَيْسَرَةٍ.
واستدل بها أيضا من جعل للزوج الحجر على زوجته في نفسها وما لها فلا تتصرف فيه إلا بإذنه، لأنه- سبحانه- جعل الرجل قواما بصيغة المبالغة.
وهو الناظر على الشيء الحافظ له» .
ثم شرع- سبحانه- في تفصيل أحوال النساء.
وفي بيان كيفية القيام عليهن بحسب اختلاف أحوالهن، فقسمهن إلى قسمين:فقال في شأن القسم الأول: فَالصَّالِحاتُ قانِتاتٌ حافِظاتٌ لِلْغَيْبِ بِما حَفِظَ اللَّهُ.
أى: فالصالحات من النساء من صفاتهن أنهن قانِتاتٌ أى مطيعات لله- تعالى ولأزواجهن عن طيب نفس واطمئنان قلب، ومن صفاتهن كذلك أنهن حافِظاتٌ لِلْغَيْبِ بِما حَفِظَ اللَّهُ.
قال صاحب الكشاف: الغيب خلاف الشهادة.
أى حافظات لمواجب الغيب.
إذا كان الأزواج غير شاهدين لهن، حفظن ما يجب عليهن حفظه في حال الغيبة من الفروج والأموال والبيوت.
وعن النبي صلى الله عليه وسلم أنه قال.
«خير النساء امرأة إن نظرت إليها سرتك، وإن أمرتها أطاعتك، وإذا غبت عنها حفظتك في مالها ونفسها» ، ثم تلا الآية الكريمة .
و «ما» في قوله بِما حَفِظَ اللَّهُ يحتمل أن تكون مصدرية فيكون المعنى: أن هؤلاء النساء الصالحات المطيعات من صفاتهن أيضا أنهن يحفظن في غيبة أزواجهن ما يجب حفظه بسبب حفظ الله لهن ورعايته إياهن بالتوفيق للعمل الذي يحبه ويرضاه.
ويحتمل أن تكون موصولة فيكون المعنى: أنهن حافظات لغيبة أزواجهن في النفس والعرض والمال وكل ما يجب حفظه بسبب الأمر الذي حفظه الله لهن على أزواجهن حيث كلف الأزواج بالإنفاق عليهن وبالإحسان إليهن، فعليهن أن يحفظن حقوق أزواجهن في مقابلة الذي حفظه الله لهن من حقوق على أزواجهن.
فالجملة الكريمة تمدح النساء الصالحات المطيعات الحافظات لأسرار أزواجهن ولكل ما يجب حفظه من عرض أو مال أو غير ذلك مما تقتضيه الحياة الزوجية.
هذا هو القسم الأول من النساء، أما القسم الثاني فقد قال- سبحانه- في شأنه: وَاللَّاتِي تَخافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضاجِعِ وَاضْرِبُوهُنَّ والمراد بقوله نُشُوزَهُنَّ عصيانهن وخروجهن عما توجبه الحياة الزوجية من طاعة الزوجة لزوجها.
يقال: نشزت الزوجة نشوزا أى: عصت زوجها وامتنعت عليه.
وأصل النشوز مأخوذ من النشز بمعنى الارتفاع في وسط الأرض السهلة المنبسطة ويكون شاذا فيها.
فشبهت المرأة المتعالية على طاعة زوجها بالمرتفع من الأرض.
والمعنى: هذا شأن النساء الصالحات القانتات الحافظات للغيب بسبب حفظ الله لهن، أما النساء اللاتي تخافون نُشُوزَهُنَّ أى عصيانهن لكم، وترفعهن عن مطاوعتكم، وسوء عشرتهن فَعِظُوهُنَّ بالقول الذي يؤثر في النفس، ويوجههن نحو الخير والفضيلة، بأن تذكروهن بحسن عاقبة الطاعة للزوج.
وسوء عاقبة النشوز والمعصية، وبأن تسوقوا لهن من تعاليم الإسلام وآدابه وتوجيهاته ما من شأنه أن يشفى الصدور، ويهدى النفوس إلى الخير.
قال ابن كثير: وقوله- تعالى-: وَاللَّاتِي تَخافُونَ نُشُوزَهُنَّ أى النساء اللاتي تخافون أن ينشزن على أزواجهن فعظوهن.
والنشوز هو الارتفاع فالمرأة الناشز هي المرتفعة على زوجها التاركة لأمره، المعرضة عنه المبغضة له، فمتى ظهر له منها أمارات النشوز فليعظها وليخوفها عقاب الله، فإن الله قد أوجب حق الزوج عليها وطاعته، وحرم عليها معصيته لماله عليها من الفضل، وقد قال رسول الله صلى الله عليه وسلم: «لو كنت آمرا أحدا أن يسجد لأحد لأمرت الزوجة أن تسجد لزوجها من عظم حقه عليها» .
وقوله وَاهْجُرُوهُنَّ فِي الْمَضاجِعِ أى وعليكم إذا لم تنفع الموعظة والنصيحة معهن أن تتركوهن منفردات في أماكن نومهن.
فالمضاجع جمع مضجع- وهو مكان النوم والاضطجاع.
قال القرطبي: والهجر في المضجع هو أن يضاجعها- أى ينام معها في فراش واحد- ويوليها ظهره ولا يجامعها.
وقال مجاهد: وَاهْجُرُوهُنَّ فِي الْمَضاجِعِ أى تجنبوا مضاجعهن أى- اهجروا أماكن نومهن بأن تناموا بعيدا عنهن-» .
روى أبو داود بسنده عن معاوية بن حيدة القشيري أنه قال: يا رسول الله: ما حق زوجة أحدنا عليه؟ قال: أن تطعمها إذا طعمت، وتكسوها إذا اكتسيت ولا تضرب الوجه.
ولا تقبح.
ولا تهجر إلا في البيت» .
وقوله وَاضْرِبُوهُنَّ معطوف على ما قبله.
أى إن لم ينفع ما فعلتم من العظة والهجران فاضربوهن ضربا غير مبرح- أى غير شديد ولا مشين- فقد ثبت في صحيح مسلم عن جابر عن النبي صلى الله عليه وسلم أنه قال في حجة الوداع» : واتقوا الله في النساء فإنهن عوان عندكم- أى أسيرات عندكم- ولكم عليهن أن لا يوطئن فرشكم أحدا تكرهونه.
فإن فعلن فاضربوهن ضربا غير مبرح» .
وقد فسر العلماء الضرب غير المبرح بأنه الذي لا يكسر عظما، ولا يشين جارحة، وأن يتقى الوجه فإنه مجمع المحاسن ولا يلجأ إليه إلا عند فشل العلاجين السابقين.
وقد قال- سبحانه- وَاللَّاتِي تَخافُونَ نُشُوزَهُنَّ ولم يقل: واللائي ينشزن، للإشعار بأن يبدأ الزوج بعلاج عيوب زوجته عند ما تظهر أمارات هذه العيوب وعلاماتها وأن لا يتركها حتى تستشرى وتشتد، بل عليه عند ما يخشى النشوز أن يعالجه قبل أن يقع، وأن يكون علاجه بطريقة حكيمة من شأنها أن تقنع وتفيد.
وبعضهم فسر الخوف، بالعلم أى واللاتي تعلمون نشوزهن فعظوهن .
.
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إلخ.
وبعضهم قدر مضافا في الكلام أى: واللاتي تخافون دوام نشوزهن، فعظوهن واهجروهن في المضاجع .
.
.
إلخ.
وبعضهم قدر معطوفا محذوفا أى: واللاتي تخافون نشوزهن ونشزن، فعظوهن واهجروهن في المضاجع .
.
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إلخ.
وجمهور العلماء على أن من الواجب على الزوج أن يسلك في معالجته لزوجته تلك الأنواع الثلاثة على الترتيب بأن يبدأ بالوعظ ثم بالهجر ثم بالضرب، لأن الله- تعالى- قد أمر بذلك، ولأنه قد رتب هذه العقوبات بتلك الطريقة الحكيمة التي تبدأ بالعقوبة الخفيفة ثم تتدرج إلى العقوبة الشديدة ثم إلى الأكثر شدة.
قال الفخر الرازي: وبالجملة فالتخفيف مراعى في هذا الباب على أبلغ الوجوه.
والذي يدل عليه اللفظ أنه- تعالى- ابتدأ بالوعظ.
ثم ترقى منه إلى الضرب.
وذلك تنبيه يجرى مجرى التصريح في أنه متى حصل الغرض بالطريق الأخف، وجب الاكتفاء به، ولم يجز الإقدام على الطريق الأشق.
وهذه طريقة من قال: حكم هذه الآية مشروع على الترتيب.
وقال بعض أصحابنا: «تحرير المذهب أن له عند خوف النشوز أن يعظها، وهل له أن يهجرها؟ فيه احتمال.
وله عند إبداء النشوز أن يعظها أو يهجرها، أو يضربها» .
ثم بين- سبحانه- ما يجب على الرجال نحو النساء إذا ما أطعنهم وتركن النشوز والعصيان فقال- تعالى-: فَإِنْ أَطَعْنَكُمْ فَلا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كانَ عَلِيًّا كَبِيراً.
أى فإن رجعن عن النشوز إلى الطاعة وانقدن لما أوجب الله عليهن نحوكم أيها الرجال، فلا تطلبوا سبيلا وطريقا إلى التعدي عليهن، أو فلا تظلموهن بأى طريق من طرق الظلم كأن تؤذوهن بألسنتكم أو بأيديكم أو بغير ذلك، بل اجعلوا ما كان منهن كأنه لم يكن، وحاولوا التقرب إليهن بألوان المودة والرحمة.
إِنَّ اللَّهَ كانَ عَلِيًّا كَبِيراً فاحذروا مخالفة أمره، فإن قدرته- سبحانه- عليكم أعظم من قدرتكم على نسائكم.
فالجملة الكريمة تذييل قصد به حث الأزواج على قبول توبة النساء، وتحذيرهم من ظلمهن إذا ما تركن النشوز، وعدن إلى طريق الطاعة والإنابة.
قال بعضهم: وذكر هاتين الصفتين في هذا الموضع في غاية الحسن، وبيانه من وجوه:الأول: أن المقصود منه تهديد الأزواج على ظلم النساء.
والمعنى: أنهن إن ضعفن عن دفع ظلمكم وعجزن عن الانتصاف منكم، فالله- سبحانه- ينتصف لهن منكم لأنه علىّ قاهر كبير.
الثاني: لا تبغوا عليهن إذا أطعنكم لعلو أيديكم، فإن الله أعلى منكم وأكبر من كل شيء.
الثالث: أنه- سبحانه- مع علوه وكبريائه لا يكلفكم إلا ما تطيقون، كذلك لا تكلفوهن محبتكم، فإنهن لا يقدرن على ذلك.
الرابع: أنه مع علوه وكبريائه لا يؤاخذ العاصي إذا تاب، بل يغفر له، فإذا تاب المرأة عن نشوزها فأنتم أولى بأن تتركوا عقوبتها وتقبلوا توبتها.
الخامس: أنه- تعالى مع علوه وكبريائه اكتفى من العبد بالظواهر ولم يهتك السرائر فأنتم أولى أن تكتفوا بظاهر حال المرأة، وأن لا تقعوا في التفتيش عما في قلبها وضميرها من الحب والبغض»

The commentators gave narrations of the cause of revelation of the saying of the most high (Allah) in the verse “men are in charge of the affairs of women.” And from these narrations it is mentioned by Al-Qurtubi that this was revealed when Sa’d bin Rabi’ suffered disobedience from his woman, Habiba bint Zayid bin Kharija bin Abi Zuhayr, so he struck her. Then her father said “O apostle of Allah, he harmed my honor and he struck her.” Then the prophet peace and prayers of Allah be upon him said “take vengeance from her husband.” Then she set out with her father to take vengeance. And then the prophet peace and prayers of Allah be upon him said “come back, Jibril has come to me with this” then Allah revealed this verse. And the word “qawwaamun” is the plural of “qawaam” which is on the Arabic pattern of fa’aal meaning in charge of a thing and protecting/guarding it. It is said in Arabic: so-and-so is “qawwaam on this” meaning he’s in charge of it, thus he is a steward of this, he guards it and takes care of it. And in Arabic it is said: this is “her qawwaam” to those who undertake in commanding her and being interested in her well-being and in guarding her and in her well-being and her the stewardship of her matters. Meaning: the men are in charge of the affairs of women, in guarding and stewarding them and provisioning for them and ensuring their manners and more in the matters that concern her well-being. Then he Allah, praised be he, mentioned two causes for this stewardship of men over women: The first of the two: their gifts and he mentioned it in the saying “in what Allah has favored the one over the other.” Meaning that the wisdom of Allah judged that the men should be in charge of women because of what he has favored men in as opposed to women as far as physical strength, increased knowledge, and ability to bear the burdens of life and life’s sorrows, and what that entails for defending them if they are exposed to danger in the world. Fakhr Ar-Razi said: I know that the favor of the men over women comes from many causes: some of them are characteristics of reality and some of them are the judgements of the shari’ah. As for the characteristics of reality, I know that the favors of reality go back to two causes: Knowledge and ability. There is no doubt that the mind of men and their knowledge are greater. And there is no doubt that their ability to work hard (is greater), so for these two reasons men have been favored over women (by Allah) in the mind, resoluteness and power. And of the men are the prophets and the scholars, and the great and small Imams, and (those who engage in) jihad, and (those who call) the adhan (call to prayer), and (those who give) the khutbah (Friday sermon), and guardianship for the female relatives in giving permission for marriage. And all of this points to how men are favored over women. And the intended meaning of the favor of men over women in the verse is a favor of one sex over the other, not the favor of one individual over another. For there are women who are stronger of men and greater of knowledge than some men. The first “baa’” (letter “B” in Arabic, a preposition) indicates cause, not a verbal noun, and the first “ba’ad” mean the men, and the second “ba’ad” means the women, and the pronoun which is attached to the first “ba’ad” indicates the joining of the two groups in the superiority (of the men). Allah the most high said “in what Allah has favored the one over the other” and he did not say, for example, “in what Allah has favored them (the men) over them (the women)” in order to show that the this favor is for the good of both parties, and it’s up to each of the two parties to fulfill their important duties that Allah has appointed them to with loyalty and obedience that the two parties might be happy. And as for the second cause: it is as a prisoner and Allah, praised be he, showed it in his saying: “in what they spend for provisioning from their wealth.” Meaning that Allah, lofty is high, made the men in charge of the women because of his favor to them, favoring the men over the women in knowledge and ability. And because of what the man has been compelled to provision for women from their wealth, and giving them mahrs (dowers) at the time of marriage, and taking care of them and maintaining their lifestyle. And Al-Aalusi said: and he (Allah) indicated that the man has the right to discipline/give manners to his wife and prevent her from leaving. And that she must obey him except should it cause harm, Allah is most high. And there is also the report (in the hadith) “If I (Allah) had commanded people to prostrate to any person, I would have commanded the wife to prostrate to her husband.” And this indicates also that it is possible to dissolve a marriage if the man is too poor to provide provisioning and vestments (for the wife). And this (is the opinion of) the Shafi’i and Maliki schools (of Islamic jurisprudence), because if he has left his state of authority over her then he has left the intended point of the marriage. And we have no annulment for Allah saying, high is he, that “and if it were a rough patch, look forward to the light at the end of the tunnel.” And it also indicates that anyone who makes a restriction upon the husband towards his wife herself and not what is to her, then she should not act in it except for his permission, because Allah, praised be he, made the man in charge of her totally. And he is the overseer of her affairs, and keeps them safe. Then Allah, praised be he, set down the law in description of the circumstances of the women:And in the manner of stewardship on them (the women) according to the difference of their (the women’s) circumstance, their division is two: for he said as for the first: “a good women are obedient and guard what is hidden from what Allah had preserved for it.” Meaning: the good women are described in that they are obedient, meaning obeying Allah, lofty is he, and their husbands with a good soul and a content hear, and they are also described as guarding what Allah has kept hidden. Zamkhashri said: the hidden is against the shahadah. The women who guard it have a duty to the “unseen.” If their husbands were not observing them, they guard what is necessary for them to guard in the case of the unseen, (that is) their vaginas and the wealth of the house. And the prophet, peace and prayers of Allah be upon him, said that: “The best women are those if you look at her in your belly button, and if you command her to obey you, and if you leave her, she will protect you in herself and your money.” And the “what” in Allah’s saying “in what Allah has guarded” is expected to be that of a verbal noun, so the meaning is: that these good women are given their characteristics and also that they guard “the unseen” for their husbands, which must be kept because of what Allah has guarded for them and stewarded for them, for the success of the work that he wants and which pleases him. And it’s expected to be a connection, meaning that they (the women) guard the unseen for their husbands in themselves and their honor and their wealth and everything which must be guarded because of the matter than Allah has saved for them for their husbands, whereas their husbands must strive to provision for them with the best of them, and thus it’s up to the women to guard the rights of their husbands in return for that which Allah has saved for them (the women) for their rights (ie what they deserve) from their husbands. And in truth this precious thing gives praise to the good women, the giving women, the guarding women, who guard the secrets of their husbands and all of what must be guarded, honor and wealth or anything else, from what is judged to be part of their married life. This is the first area of responsibility of the women, and the second is what Allah, high is he, said about the matter: “those women that you fear rebelliousness from them, admonish them, banish them from the bedrooms, and beat them.” The meaning of this saying “their rebelliousness” is their insubordination and their leaving of their duties in married life, that is obedience of the wife to the husband. And it’s said: “The wife has rebelled” meaning: she made things hard for her husband and refused to follow what he says. And the origin of the (Arabic word for) “rebelliousness” is “nashz” meaning raising up from a flat plain to create an abnormality in the landscape. And thus the woman rising upon the obedience to her husband resembles a raised abnormality in the earth. The meaning is: this issue is of the good, obedient, women who guard the “unseen” because of what Allah has preserved for them, whereas the ones from whom you fear disobedience, meaning their disobedience (using a different word for “disobedience”) to you all (the men), and you will know them by their obedience to you, or their bad treatment of you, so admonish them saying what will affect their soul, and send them on the path to the good and beautiful, by mentioning to them how good the results of obeying the husband are. And as for the evil consequences of disobedience and bad behavior, lead them to the teachings of Islam and its manners and point them to what will heal their heart, and lead their soul to goodness. And ibn Kathir said: “Allah most high said ‘those from whom you fear disobedience’ meaning the women from whom you fear disobedience and who are disobedient to their husbands, those ones admonish them.” And the disobedience is the rising up of the disobedient women, and when she has risen up against her husband leaving (ignoring) his orders, her presence to him is odious, so when a sign of disobedience from her appears, let him admonish her and scare her of the punishment of Allah, for Allah has made incumbent the right of the husband upon her and her obedience, and has made forbidden bad disobedience/lack of faith to her wealth from his largesse, and the prophet, peace and prayers of Allah be upon him, said “if I would tell any person to bow down to another, I would have commanded a wife to bow down to her husbands due to the greatness of his right upon her.” And his (Allah’s) saying “expel them from the bedrooms” meaning this is what you need to do if you do not get any benefit from the admonishment, and the advice is to leave them alone in the sleeping places. “Bedrooms” is the plural of “bedroom” and it’s the sleeping place and the place of rest. And Qurtubi said: the expulsion from the bedroom is to end sexual relations with her and sleeping with her in one bed, and show her his back and not have sexual relations with her. And mujahid said: “expel them (the women) from the bedrooms” meaning avoid the bedroom meaning expel (them) from the places where they sleep and sleep far from them. And Abu Dawud narrated from Mu’wiya bin Hayda Al-Qushayri that the apostle of Allah said: “what is the right of a wife of one of us about it? He said: to feed her if she needs to eats, to clothe her if she needs clothes, and not to strike the face.” And do not be disgusted. And don’t expel her to anywhere but (somewhere else) in the house. And his saying “strike them (the women)” inclines upon what is before it. Meaning if you do not benefit from what you have done from admonishment and expulsion, then strike them (the women) with a ‘non-intensive’ strike, meaning not overly strong or disgraceful, and it has been proven in sahih Muslim from Jabir from the prophet, peace and prayers of Allah be upon him, that he said in his farewell statement: “Depend on Allah for the women, for they are a dependent upon you, meaning your prisoners, and that no one tread in your bed that you might hate.’” And therefore do not strike them harshly/violently. And the scholars explained the “non-intense” strike that it not break the bone, and not cause injury, and leave the face, and it is in summary to be good and not to resort to it except when the other two remedies have failed previously. And Allah most high said, “and those from whom you fear disobedience from them (the woman)” and he did not say “those who are disobedient” to show that the husband must begin with curing the burdens of the wife from what appears of the signs of these burdens and their signs, and to not leave her until her until she becomes intensely mad and inflamed, but rather it’s up to him when he fears disobedience to solve the issue before the dime falls, and to be the one giving the cure in a wise way for her sake to convince and benefit her. And some of them explained the fear in that knowledge meaning that the (female) ones who know their disobedience, admonish them. etc And some of them add to this, saying: those women from whom you fear the duration of their disobedience, admonish them and drive them out of the bedrooms.etc. And some of them are able to say with an adjoining meaning: those women from whom you fear disobedience and who have disobeyed, admonist them and expel them from the bedrooms. etc. And the majority of scholars agree that it’s up to the husband to behave in a way to cure his wife with those 3 steps, the admonishment, then the expulsion then the beating because Allah most high ordered that and put the order in place of these punishments in that wise way that begins with the light punishment then steps up to the more sever punishment then to the most sever punishment. Then Fakhr Ar-Razi said: in general, mitigation should be taken into account as much as possible. And what the he points to the saying of Allah most high and starts the admonishment. Then he escalates to the strike. And that is sharp warning to those taking this course when the goal is in the lighter path, it must be followed, and it’s not allowed (in that case) to set foot up on the more severe path. And this is the path of those who said “this verse has made this order law.” And some of our companions said “the opinion of our school of jurisprudence is that when there is fear of disobedience he ought to admonish her, so must he expel her (from the bedroom)? There is a possibility. And at the expression of disobedience he (the husband) ought to admonish and expel her from the bedroom, or beat her. Then Allah the most high revealed what is necessary for men towards women if they don’t obey them (the men) or left their disobedience and rebellion. Allah the most high said “if they obeyed you all do not seek a path upon them for Allah is high and great.” Meaning if they return from their disobedience to obedience and they submit when Allah has imposed it upon them towards you all o men, do not seek a way (back) to enmity with them, or do not oppress them in any way such as injuring them with your tongues or hand or anything else, rather make it as though it didn’t happen and try to draw close to them in a manner of friendship and love. “Verily Allah is high and great” so avoid opposing his order, for Allah, , exalted is he, has appointed you (the men) to be greater than them (the women). The noble revelation is meant to encourage husbands to accept the repentance of their women, and warn them from oppressing them, and warning them (the men) from oppressing them (the women) if they (the women) left their disobedience, and returned into the path of obedience and repentance. And some of them have said: these two lines in this context have the aim of good, and its cause are thus: first, the intended is to warn husbands from oppressing women. Meaning: that they (the women) were weaked from the pressure of oppression and were not able to get justice from you, so Allah, praised be he, made justice for them from you because he is a great conqueror. The second: do not seek (a way) upon them if they obey you, for Allah is greater than you all in all things. And the third: that Allah, exalted is he, with his loftiness and greatness does not burden you except that you can bear that burden, and as such do not burden them (the women) out of your love, for they will not be able to bear it. The fourth: that with his loftiness and greatness the rebellious is not taken if he repents, but rather he is forgiven, and if the women repents of her rebelliousness, for you should first leave their punishment and accept their repentance. The fifth: that the most high, with his greatness and loftiness, satisfied the servant (the Muslims) with the outward appearances and did not tear apart the conscience, for you first out to be satisfied with the outward appearance of the woman, and don’t fall into searching for what is in her heart and her conscience from love and hate. }}

==Evidence from the Hadith==

Mutliple hadith sources take up the issue of wife beating. They mostly serve to endorse and qualify the practice. As with [[Slavery]] the idea is found that not hitting your wife is a meritorious act but not necessary to be a good believer/Muslim.

First off, the hadith confirms that Muhammad did allow men to beat their wives.

{{Quote|Mishkat Al-Masabih: Volume 2, page 692|Iyas b. Abdullah reported God's messenger as saying, "Do not beat God's handmaidens;" but when `Umar came to God's messenger and said, "The women have become emboldened towards their husbands," '''he gave licence to beat them.''' Then many women went round God's messenger's family complaining of their husbands, and he said, "Many women have gone around complaining of their husbands. Those are not the best among you." Abu Dawud, Ibn Majah, and Darimi transmitted it.}}

{{Quote| {{Abu Dawud||2146|darussalam}}|Narrated Abdullah ibn AbuDhubab: Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah (peace be upon him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace be upon him) and said: Women have become emboldened towards their husbands, '''he (the Prophet) gave permission to beat them.''' Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.}}

{{Quote|{{Ibn Majah|9|3|9|1985}}|It was narrated that Iyas bin 'Abdullah bin Abu Dhubab said:

"The Prophet said: 'Do not beat the female slaves of Allah.' Then 'Umar came to the Prophet and said: 'O Messenger of Allah, the woman have become bold towards their husbands? '''So order the beating of them,' and they were beaten.''' Then many women went around to the family of Muhammad,. The next day he said: ''''Last night seventy women came to the family of Muhammad, each woman complaining about her husband. You will not find that those are the best of you'''.' " (Sahih)}}

The beatings were so frequent a part of community life that [['Aishah]] is said to have complained that the believing women suffer more than any other:

{{Quote|{{Bukhari|||5825|darussalam}}|Narrated 'Ikrima: Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and '''showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other,''' 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!"''' When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow,"}}

Here Muhammad seems to condone and take part of the practice.

The hadith clarify how the beatings should be conducted:

{{Quote|{{Abu Dawud||1905|darussalam}}|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely.}}

Another hadith lays out the specifics of how far the beating can go:

{{Quote|{{Ibn Majah||3|9|1851}}|Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark.}}

==Modern Views and Perspectives on the Meaning of Qur'an 4:34==
The view that men should beat their wives flies in the face of modern conventions about gender relations. As such it has lead to a number of discussions and revisions in the modern Islamic community. On the one end progressive Muslims such as Leila Bakhtiar, who went so far as to mistranslate the word "daraba" in order to hide the plain meaning of the text, instructing men to beat their wives in certain situations. The Yaqeen Institute on the other hand calls the idea that men can beat their wives a "myth" while admitting in the same article that the plain meaning of the text of the Qur'an allows it. On the other hand are traditionalists such as Daniel Haqiqatjou, who defends the Qur'an by claiming that wife-beating allows authority to be "distributed across kinship groups" as opposed to being concentrated in the cold, unfeeling hands of the modern nation-state. He compares wife beating to the discipline that employers enforce on their employee by forcing them to leave the premises of the building in which they are situated with the implied threat of force from the police or company security forces. For such Occidentalist critics, the cold and calculating nature of the west means that even practices which violate human rights are preferable to the modern, western, liberal state. As Michael Cook observed over a decade ago in The Koran: A Very Short Introduction commentators who take the verse come up with a number of strategies to deal with it, but whether by embracing or "swimming against" the Western tide all of them are in one way or another engaging with western, liberal modernity.

==See Also==

*[[Wife Beating in Islamic Law]]

==External Links==

*[https://medium.com/@hassanradwan51/does-the-quran-advise-domestic-violence-spoiler-yes-f1cb3f9054e4 Does the Qur’an Sanction Domestic Violence?] - ''Hassan Radwan''

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

[[Category:Women]]
[[Category:Honor violence]]
[[Category:Marriage]]
[[Category:Qur'an]]
[[Category:Shariah (Islamic Law)]]
[[Category:Criticism of Islam]]
[[Category:Human rights]]
[[Category:Women]]
[[Category:Tafsir]]

Mawdu' (Fabricated) and Daif (Weak) Hadiths

2026-03-28T05:16:17Z

Asmith: /* Maudu (Fabricated) Hadith */ fixing language and updating score

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'''Mawdu'''' (fabricated) hadiths are a specific variety of '''da'if''' (weak/unreliable) [[Hadith|hadiths]]. While a da'if hadith does not have to be mawdu' (as a hadith may be considered unreliable for reasons other than fabrication), a hadith that is identified as mawdu' (that is, as a fabrication), then it must consequently be da'if. The term da'if, like the term sahih, describes a final evaluative judgement about a narration rather than specifying the reasoning for the judgement. Also, because there are more ways for a hadith to be unreliable than reliable, there is greater diversity of reasons for which a hadith maybe da'if (by contrast, while there are different types of sahih hadith, the number of distinct types is much more limited). Among the different reasons for which a hadith can be da'if, being identified as an outright fabrication is perhaps the strongest form of weakness on the basis of which a hadith can be rejected (other forms of weakness include, for instance, a hadith being ''mursal'', which means that the companion narrating the hadith from Muhammad is missing in the chain of transmitters, although it can get a lot more complicated than this, particularly when multiple hadiths with the same/similar message are considered together).

Whereas fabricated and weak hadiths in general play a limited role in the determination of [[Shari'ah (Islamic Law)|Islamic laws]] and beliefs<ref>{{cite web|url= http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503547442|title= May People Act According to a Weak Hadith?|publisher= Islam Online|author= Muzammil Siddiqi|series= Fatwa Bank|date= September 27, 2003|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20061216005731%2Fhttp%3A%2F%2Fwww.islamonline.net%2Fservlet%2FSatellite%3Fpagename%3DIslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE%26cid%3D1119503547442&date=2014-03-15|deadurl=yes}}</ref><ref>{{cite web|url= http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm|title= 52 Weak Ahadith|publisher= Islamic Research Foundation International|author=Ibrahim B. Syed |date= accessed November 20, 2011 |archiveurl= http://www.webcitation.org/query?url=http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm&date=2011-11-20|deadurl=no}}</ref> (with some important exceptions, particularly in Hanbali [[Fiqh (Islamic Jurisprudence)|fiqh]]), they have very frequently been used in sermons and other forms of da'wah, or calling to Islam (whether for a Muslim or non-Muslim audience). Classical Muslim scholars often permitted the use of known weak and even fabricated hadiths in various forms of preaching on the consideration that such usage would strengthen people's faith while at the same time not impacting formal Islamic law or doctrine. Though such general permission did not go uncritiqued, it was very often the norm, especially when it involved popular preachers over whom the scholars did not have much control. This practice has largely persisted into modern times but has faced growing criticism. There are two reasons why this shift in thinking may be taking place. On the one hand, with modern communications technology, weak hadiths can spread rapidly, and scholars are wary of the consequences of this. On the other hand, preachers' audiences now have access to the internet which can be used to verify the authenticity of a hadith and, as a result, preachers are wary of quoting material that their audiences will sooner or later come to realize is unreliable (thus undermining their own credibility).

While this transition is ongoing, recent generations of Muslims across the world, particularly in past decades, frequently encounter hadiths that are known to be both weak and fabricated in sermons. Indeed, even today, some of the most famous hadiths popularly known and referenced in the Muslim world are of weak or fabricated variety.
==On narrating weak and fabricated hadiths==

===Sahih (authentic) hadith===
{{Quote|{{Bukhari|||106|darussalam}}, See also: {{Bukhari|||108|darussalam}}, {{Bukhari|||109|darussalam}}, and {{Bukhari|||110|darussalam}}|Narrated 'Ali:

The Prophet said, "Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire."}}

{{Quote|{{Bukhari|||107|darussalam}}|Narrated 'Abdullah bin Az-Zubair:

I said to my father, 'I do not hear from you any narration (Hadith) of Allah's Apostle as I hear (his narrations) from so and so?" Az-Zubair replied. l was always with him (the Prophet) and I heard him saying "Whoever tells a lie against me (intentionally) then (surely) let him occupy, his seat in Hell-fire.}}

===Fatwas===

{{Quote|1=Shaykh Ibn 'Uthaymeen, As-Sahwah al-Islaamiyyah, Question 5 [[{{Reference archive|1=http://www.defenderofsunnah.com/fatwa/concise-fatwa/miscellaneous/dawah/2132-narrating-unverified-stories-in-the-path-of-dawah|2=2011-06-04}} Narrating Unverified Stories In The Path Of Da'wah]], Page 105, May 2, 2005|2=''Question:'' What is the ruling regarding narrating stories I have heard, but am unaware as to their authenticity, in the path of da’wah to some people, and likewise narrating stories which I know are fabricated (lies)? And what is the ruling regarding narrating a hadeeth whilst I do not know whether it is authentic or weak?

''Answer:'' It is not permissible for a person, a storyteller or one who gives advice, to narrate a hadeeth and attribute it to the Messenger (sal-Allaahu `alayhe wa sallam) whilst he does not know if it is authentic. And it is (also) not permissible for him to narrate a hadeeth whilst he knows it to be weak. However, if he narrates a weak hadeeth to reveal it’s weakness and warn the people from it, then that is obligatory.

Likewise, he should not narrate stories which he assumes are worthy (of being narrated) without checking (their authenticity), and he should not narrate stories which he knows are fabricated, because that is being dishonest and deceiving the people.}}

{{Quote|1={{cite web|url= http://islamqa.info/en/66273|title= He sent a hadeeth in order to spread good, then he found out that it is a fabricated hadeeth. What should he do?|publisher= Islam Q&A|author= |series=Fatwa No. 66273|date= accessed March 16, 2014|archiveurl=http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2F66273&date=2014-03-16 |deadurl=no}}|2=Spreading da’wah messages and letters which contain explanations of shar’i rulings, or preaching and beneficial stories, is an important means of doing good, because many people receive them, and it is easy to send them. But we should make sure that the content is sound and that the ahaadeeth contained in it are saheeh (sound), because some people are abusing this great blessing (of easy communication) and are spreading fabricated ahaadeeth and false stories. It is not permissible for anyone to say, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said…” when he knows that the hadeeth is mawdoo’ (fabricated) or false. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever tells lies about me deliberately, let him take his place in Hell.” ... It is haraam to narrate a fabricated hadeeth for one who knows that it is fabricated or who thinks it most likely that it is fabricated. Whoever narrates a hadeeth which he knows or thinks it most likely to be fabricated, and does not explain that it is fabricated, is included in this warning and is included among those who tell lies about the Messenger of Allaah (peace and blessings of Allaah be upon him).}}

==Da`if (weak) hadiths==

===Seeking knowledge is a duty upon every Muslim===

This hadith has been classed by many hadith scholars as da`if (weak).

{{Quote|Kashf al-Khafa, no. 1665: Sahih al-Jami al-Saghir, no. 3913-4|This hadith has many chains of narrations of the authority of more than a dozen Companions, including twenty Successors apparently reporting from Ans alone. They are collected by Ibn Majah, al-Bahihaqi, al-Tabarani and others, but all of them are da'if, according to Ahmad bin Hanbal, Ishaq bin Rahuwaih, Ibn Abd al-Barr and others, although some scholars authenticated a few of the chains. Al-Baihaqi said that its text is mashhur while its isnad is da'if, while al-Hakim and Ibn al-Salah regarded it as a prime example of a mashhur hadith which is not sahih. However, it is regarded by later sholars of Hadith as having enough chains of narration to be strengthened to the level of hasan or sahih, a view which is stated by al-Mizzi, al-Iraqi, Ibn Hajr, al-Suyuti and al-Albani.<ref name="Suhaib Hassan"></ref>}}

Importantly, the knowledge to which this narration is referring to is held to be knowledge of the Islamic Shari’ah and not knowledge in general.

{{Quote||What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.” And Allaah knows best.<ref name="Islam QA 13637"></ref>}}

===Umar was corrected by a woman===

The following hadith, where Umar attempts to limit the [[Mahr (Marital Price)|Mahr]], is often presented as evidence that women were politically and socially active in early Islamic societies.

{{Quote||'Umar ibn al-Khattab...stated that if anyone pays more as dower than what the Prophet (peace be upon him) used to pay, he would put that excess amount in the Public Treasury. A woman from the Quraish came to him and said, "O commander of the Faithful, does the Book of Allah have more right to be followed or your statement? He said, "The Book of Allah." So she then told him, "You have just prohibited the people from giving an excessive amount for dower but Allah has stated in His Book,"And if you have given them a great amount of gold as dower, take not the least bit of it back.'" [4:20] And then 'Umar said two or three times, "Everybody has a better understanding than 'Umar." [Other narrations state, "The Woman is correct and 'Umar is mistaken." - Footnote] Then he got back on the minbar and said, "O people, I used to forbid you from being excessive with respect to the dower of women. Verily a man may do whatever he sees fit with his wealth."<ref name="Umar2">{{cite web|url= http://www.allaahuakbar.net/ahaadeeth/32.htm|title= Da'eef (Weak) No:32 The Story of 'Umar Being Corrected by a Woman|publisher= Allaahuakbar.net|author= |date= accessed August 23, 2011|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20110823032951%2Fhttp%3A%2F%2Fwww.allaahuakbar.net%2Fahaadeeth%2F32.htm&date=2014-03-16|deadurl=yes}}</ref>}}

However, this hadith has been classed as da`if (weak). Equally importantly, the hadith also contradicts authentic hadith which state Umar did in fact limit excessive payments of Mahr. A weak hadith that contradicts a stronger hadith is known to be ''shadh'' (anomalous) and is not accepted by Islamic scholars as a result.

{{Quote||This story was narrated by both al-Baihaqi in Sunan al-Kubra and Abdul Razzaq in al-Mussanaf. The chains of both al-Baihaqi and of Abdul Razzaq are weak. Al-Baihaqi, in fact, points out that the chain he records is broken. [Abu Bakr al-Baihaqi, Sunan al Kubra, Beirut, Dar al-Fikr, nd., vol 7, p 233] Indeed, al-Baihaqi seems to prefer another narration from Umar that he recorded just prior to the above narration. In that narration, it states that Umar said that he had intended to put a limit on women's dowers until he read the verse, "A great amount of gold as dower." Commenting on this narration, al-Baihaqi said, "It is a good mursal chain." [Footnote: Mursal means the link between Umar and the one who narrated from him is broken.]

Al-Albani points out that not only are the chains of al-Baihaqi and Abdul Razzaq weak because they are broken, they also contain weak narrators that further weakens their chains. Hence, he concludes that this narration from Umar ibn al-Khattab is definitely weak. [Footnote: Muhammad Nasir al-Din al-Albani, Irwa al-Ghalil fi Takhrij Ahadit Manar al-Sabeel Beirut, al-Maktab al-Islami, 1979, vol 6, p 347.]

Indeed, it is confirmed in authentic hadith recorded by Abu Dawud, al-Nasai, al-Tirmidhi and others that Umar ibn al-Khattab did in fact advise the people not to be excessive when it comes to a woman's dower.

Actually, the above incident from the time of Umar ibn al-Khattab is quoted by many people nowadays to demonstrate that women used to take part in the political and other activities during the time of the Companions. They had an active role in society and, as one speaker today called it, took part in the "congressional meetings" (!) held in the mosque during those times. They go from that to exhorting women to take much more attractive roles in society and not be content with being at home, being good wives and mothers. They say that this was not the practice during the time of the Companions as this incident from the time of' Umar ibn al-Khattab clearly demonstrates. Obviously, in order to use such an incident as proof, one must first prove the authenticity of the narration. This is not possible in this case and, therefore, this incident cannot be used as a proof.<ref name="Umar2"></ref>}}

===Whoever mistreats a ''dhimmi'' will be Allah's opponent===

This hadith has been classed as da`if (weak).

{{Quote||They report that the Prophet (peace and blessings of Allaah be upon him) said, “Whoever mistreats a dhimmi (a Jew or Christian living under Islamic rule), Allaah will be his opponent on the Day of Resurrection” or “I will be his opponent on the Day of Resurrection.” This is da’eef (weak). What is known from him is that he said: “Whoever kills a mu’aahid (member of a kaafir nation which has a peace treaty with the Muslims) for no lawful reason will not smell the fragrance of Paradise .”<ref name="Ibn Taymiyyah"></ref>}}

===One who treats his subordinates badly will never enter Paradise===
{{Quote||Abu Bakr as-Siddiq narrated that the messenger of Allah said "A crafty person, a miser, and one who badly treats those under his authority will not enter Paradise."}}

This quote is included in the hadith collection ''Bulugh al-Maram'', which attributes it to Tirmidhi and which describes the chain of narrators as weak.<ref>al-Asqalani, Ibn Hajr. ''Bulugh al-Maram''. '''IV'''. Hadith 1551. IslamKotob, Dar al-Manarah (El-Mansoura, Egypt). Published in 2003. p. 557.</ref>

===Aisha never saw the private parts of Muhammad===

This hadith has been classed as da`if (weak). It also contradicts narrations that have been passed down through multiple isnads and are both [[Qur%27an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage|sahih and mutawatir]], the highest authenticity regarding the classification of ahadith and is thus considered doubly unacceptable.

{{Quote|Sunan Ibn Majah Book 1, Hadith 707|It was narrated from a freed slave of 'Aishah that: 'Aishah said: "I never looked at (or I never saw) the private part of the Messenger of Allah." (Da'if)(One of the narrators) Abu Bakr (Ibn Abu Shaibah) said: "Abu Nu'aim would say: '(From) a freed female slave of 'Aishah.'"<ref>{{cite web|url= http://sunnah.com/urn/1256610|title= The Book of Purification and its Sunnah - كتاب الطهارة وسننها|publisher= Sunnah.com|author= Sunan Ibn Majah|series= English ref: Vol. 1, Book 1, Hadith 662, Arabic ref: Book 1, Hadith 707|date= accessed June 30, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fsunnah.com%2Furn%2F1256610&date=2013-06-30|deadurl=no}}</ref>}}

===Ward off the legal punishments as much as you can===

This hadith has been classed as da`if (weak). It also seems to contradict authentic hadiths where Muhammad states, even if his own daughter were to steal, he would "cut off her hand"<ref>{{cite web|url= http://sunnah.com/urn/1268640|title= The Chapters on Legal Punishments - كتاب الحدود |publisher= Sunnah.com|author= Sunan Ibn Majah|series= English ref: Vol. 3, Book 20, Hadith 2547, Arabic ref: Book 20, Hadith 2644|date= accessed March 28, 2014|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fsunnah.com%2Furn%2F1268640&date=2014-03-28|deadurl=no}}</ref> as well as {{Quran|4|135}} which instructs that Islamic law (including punishments mentioned in the Quran such as amputation) should be upheld "even if (it is) against yourselves or the parents and the relatives."

{{Quote||
It was narrated from Abu Hurairah that the Messenger of Allah said: “Ward off the legal punishments as much as you can.”

Grade: Da'if (Darussalam)<ref>{{cite web|url= http://sunnah.com/urn/1268620|title= The Chapters on Legal Punishments - كتاب الحدود |publisher= Sunnah.com|author= Sunan Ibn Majah|series= English ref: Vol. 3, Book 20, Hadith 2545, Arabic ref: Book 20, Hadith 2642|date= accessed March 28, 2014|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fsunnah.com%2Furn%2F1268620&date=2014-03-28|deadurl=no}}</ref>}}

==Maudu' (Fabricated) Hadith==

===Jihad===

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

The following story originated from the 11th century and does not appear in any of the six most famous hadith collections (Sahih Bukhari, Sahih Muslim, Dawud, al-Sughra, Tirmidhi or Ibn Majah):

{{Quote||We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah, on the authority of Jabir, who said, 'The Prophet (salallaahu 'alayhee wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.'<ref>Fayd al-Qadir vol.4 pg. 511</ref>}}

This hadith has been classed as maudu' (fabricated) and is also said to go against the Qur'an and sahih hadith.

Dr. Abdullah Azzam:

{{Quote||[It] is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality... The word "jihad", when mentioned on its own, only means combat with weapons, as was mentioned by Ibn Rushd, and upon this the four Imams have agreed.<ref>{{cite web|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_6_conclusion.htm|title= Join the Caravan: Conclusion|publisher= Religioscope (originally from al-haqq.org)|author= Imam Abdullah Azzam|date= December 2001|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.religioscope.com%2Finfo%2Fdoc%2Fjihad%2Fazzam_caravan_6_conclusion.htm&date=2014-03-16|deadurl=no}}</ref>}}

Ibn Taymiyyah (also known as Shaykh ul-Islam):

{{Quote||There is a Hadith related by a group of people which states that the Prophet [peace be upon him] said after the battle of Tabuk: 'We have returned from Jihad Asghar [lesser jihad] to Jihad Akbar [greater jihad].' This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind.<ref>Ibn Taymiyyah, [http://www.peacewithrealism.org/jihad/jihad03.htm "Al Furqan"], pp. 44-45</ref>}}

Ibn Baaz:

{{Quote|Shaykh `Abdul-`Azeez Bin Baz, Fatawa Islamiyah Vol:8 p. 24|''Question:''

Is Jihad in the way of Allah the same level regardless of whether it is with one's life, wealth , or supplication , even if somebody is capable of the type that involves one's life?

''Answer:''

There are different kinds of jihad - with one's self, wealth, supplication, teaching, giving guidance, or helping others in good in any form.The highest form of jihad, however, is with one's life (the intent here is not suicide, for that is forbidden in Islam), then comes Jihad with one's wealth and jihad with teaching and guidance, and in this way Da'wah is a form of jihad, but jihad with one's life is the highest form.}}

Ibn Hajar al-`Asqalani:

{{Quote|Hajar al Asqalani, Tasdid al-qaws, see also Kashf al-Khafaa’ (no.1362)|This saying is widespread and it is a saying by Ibrahim ibn Ablah according to Nisa'i in al-Kuna. Ghazali mentions it in the Ihya' and al-`Iraqi said that Bayhaqi related it on the authority of Jabir and said: There is weakness in its chain of transmission.<ref>{{cite web|url= http://www.sunnah.org/tasawwuf/jihad004.html|title= Jihad Al Akbar|publisher= As-Sunnah Foundation of America|author= Shaykh Hisham Kabbani|series=(from: "Islamic Beliefs and Doctrine According to Ahl al-Sunna: A Repudiation of "Salafi" Innovations")|date= accessed November 20, 2011|archiveurl= http://www.webcitation.org/query?url=http://www.sunnah.org/tasawwuf/jihad004.html&date=2011-11-20|deadurl=no}}</ref>}}

Al Bayhaqi:

{{Quote|Hajar ibn al Asqalani ’Kashf al-Khafaa’ (no.1362)|Its chain of narration is weak. Ibn Hajr said that this was a saying of Ibraaheem bin Abee Ablah, a Taabi’ee, and not a Ahaadeeth of the Messenger (SAW).<ref name="Suhaib Hassan"></ref><ref>{{cite web|url= http://islam.worldofislam.info/index.php?option=com_content&view=article&id=729:qwe-have-returned-from-the-lesser-jihad-to-the-greater-jihad-jihad-un-nafs-jihad-ul-akbarq&catid=129&Itemid=63|title= Be Aware - Da'eef (weak), mawdoo’ (fabricated) hadeeth|publisher= World of Islam Portal|author= |date= May 10, 2008|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislam.worldofislam.info%2Findex.php%3Foption%3Dcom_content%26view%3Darticle%26id%3D729%3Aqwe-have-returned-from-the-lesser-jihad-to-the-greater-jihad-jihad-un-nafs-jihad-ul-akbarq%26catid%3D129%26Itemid%3D63&date=2014-03-16|deadurl=no}}</ref>}}

====The ink of the scholar is more holy than the blood of the Martyr====

This hadith has been classed as maudu' (fabricated).

{{Quote|Kashf al-Khafa, no. 2276|Mentioned by al-Manjaniqi is his collection of ahadith of older narrators reporting from younger ones, on the authority of al-Hasan al-Basri. Al-Khatib al-Baghdadi said that it is maudu as a narration from the Prophet (s.a.w), but that is a statement of al-Hasan al-Basri.<ref name="Suhaib Hassan">{{cite web|url= http://www.thereligionislam.com/islamicideology/scienceofhadith.htm|title= The Science of Hadith|publisher= TheReligionIslam|author= Dr. Suhaib Hassan|date= accessed November 20, 2011|archiveurl= http://www.webcitation.org/query?url=http://www.thereligionislam.com/islamicideology/scienceofhadith.htm&date=2011-11-20|deadurl=no}}</ref>}}

{{Quote|Shaikh Abdullah Faisal|Related by Khateeb in The History of Baghdad 2/193. He also said it was a fabricated hadith.

The above-mentioned fabricated hadith gives preference to the method of da'wah over jihad for spreading Islam. However, the best method for spreading Islam is jihad and not da'wah. Thus the Holy Prophet (s.a.w) spent thirteen years in Makkah giving da'wah and only approximately one hundred people embraced Islam. But when he (s.a.w) entered Makkah with military might and Shawka (power) two thousand took their Shahadah in one day.

The Mujahideen conquer lands and save the entire populace from entering Hell-fire by delivering Islam to them. This accomplishment is much greater than what books can do.

Also this fabricated hadith contradicts the Holy Qur'an:

Surah An Nisa verse 95:

"Not equal are those of the believers who sit at home(except those who are disabled by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit at home."<ref name="100Fabr">{{cite web|url= http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf|title= 100 Fabricated Hadiths|publisher= Darul Islam Publishers|author= Shaikh Abdullah Faisal|date= 2000|archiveurl= http://www.webcitation.org/query?url=http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf&date=2011-11-20|deadurl=no}}</ref>}}

===Knowledge===

====Seek knowledge, even if you have to go to China====

This hadith has been classed as maudu' (fabricated).<ref name="MuftiSays">{{cite web|url= http://www.muftisays.com/qa/question/1196/maudu-hadith.html|title= Maudu Hadith|publisher= MuftiSays|author= Moulana Qamruz Zaman|series=Question ID: 1196|date= December 6, 2005|archiveurl= http://www.webcitation.org/query?url=http://www.muftisays.com/qa/question/1196/maudu-hadith.html&date=2011-11-20|deadurl=no}}</ref>

Al-Bayhaqi:

{{Quote||“Its text is famous, yet it is a weak hadith; it has been narrated by chains which are all entirely weak…” (Shu’ab al-Iman)<ref name="MuftiSays"></ref>}}

Ibn al-Qaysarani:

{{Quote||“It contains Abu Atikah Tarif ibn Salman he is Rejected in hadith to the utmost (Munkar al Hadith jiddan)…” (Tadhkirat al-Huffadh)<ref name="MuftiSays"></ref>}}

Ibn al-Jawzi:

{{Quote||“It is not authentic…” (al-Mawdu’at)<ref name="MuftiSays"></ref>}}

Al-Dhahabi:

{{Quote||Mentions Abu Atikah Tarif ibn Salman and those that disparaged him and this hadith in (MIzan al-’Itidal)<ref name="MuftiSays"></ref>}}

Al-Sakhawi:

{{Quote||“…it is weak…” (al-Maqasid al-Hasanah)<ref name="MuftiSays"></ref>}}

Al-Albaani:

{{Quote||“(It is) fabricated.” (Da’eef al-Jaami’ no. 906).<ref name="Islam QA 13637">{{cite web|url= http://www.islam-qa.com/en/ref/13637/fabricated%2520hadeeth|title= “Seek knowledge even if you have to go as far as China” is a false hadeeth|publisher= Islam Q&A|author= Sheikh Muhammed Salih Al-Munajjid|series=Fatwa No. 13637|date= accessed February 2, 2012|archiveurl= http://www.webcitation.org/query?url=http://www.islam-qa.com/en/ref/13637/fabricated%2520hadeeth&date=2012-02-02|deadurl=no}}</ref>}}

====Thinking for an hour is better than worshiping for sixty years====

This hadith has been classed as maudu' (fabricated).

{{Quote||Hadith 20

To think for an hour is better than to be engaged in worship for a period of sixty years.

Classified fabricated by Ibn Jawzee.<ref name="100Fabr">{{cite web|url= http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf|title= 100 Fabricated Hadiths|publisher= Darul Islam Publishers|author= Shaikh Abdullah Faisal|date= 2000|archiveurl= http://www.webcitation.org/query?url=http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf&date=2011-11-20|deadurl=no}}</ref>}}

However, there are sahih hadith that state the exact opposite:

{{Quote|Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305|Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.}}

{{Quote|{{Bukhari|||2792|darussalam}}|The Prophet (ﷺ) said, "A single endeavor (of fighting) in Allah's Cause ["''fi sabil Allah''" is commonly used in Islamic scriptures to refer to Jihad] in the forenoon or in the afternoon is better than the world and whatever is in it."}}

====The one who knows himself, knows his Lord====

This hadith has been classed as maudu' (fabricated).

{{Quote||As-Sakhaawee said, "Abu al-Mudhaffar as-Sama’aanee said, ‘this is not known as a hadeeth of the Messenger, rather it is only related as a saying of Yahya bin Mu’aadh ar-Raazee.’ And likewise an-Nawawee said, ‘it is not established’" [‘al-Maqaasid al-Hasanah’ (pg. 491 no.1149)]

As-Suyutee said, "this hadeeth is not authentic" [‘Haawee lil Fataawee’ (2/351)]

Alee al-Qaaree quoted from ibn Taymiyyah saying, "fabricated" [‘al-Asraar al-Marfoo’ah’ (pg. 83)]

Al-Allaamaa Fairozabaadee said, "this is not from the Prophetic ahaadeeth, despite the fact that the majority of people make it so, and it is not authentic at all. It is only related from the Jewish traditions as ‘O mankind! Know yourself and you will know your Lord’" [‘ar-Radd alaa al-Mu’tarideen’ (2/37)]

Al-Albaanee says, "it has no basis" [‘Silsilah ad-Da’eefah’ (1/165 no.66)]<ref>{{cite web|url= http://www.allaahuakbar.net/ahaadeeth/11.htm|title= Mawdoo`(Fabricated) Hadeeth: No: 11 "The One who knows himself, knows his Lord"|publisher= Allaahuakbar.net|author= |date= accessed August 23, 2011|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20110823033430%2Fhttp%3A%2F%2Fwww.allaahuakbar.net%2Fahaadeeth%2F11.htm&date=2014-03-16|deadurl=yes}}</ref>}}

====Allah has not made anything more precious than human intellect====

This hadith has been classified as fabricated by al-Dhahabi.<ref name="100Fab">{{cite web|url=https://standup4islam.wordpress.com/2013/10/20/100-fabricated-hadiths/ |title=00 Fabricated Hadiths |publisher= |author= |date=2013 |archiveurl=http://www.webcitation.org/query?url=https%3A%2F%2Fstandup4islam.wordpress.com%2F2013%2F10%2F20%2F100-fabricated-hadiths%2F&date=2016-10-31 |deadurl=no}}</ref>

{{Quote||When Allah Created the Aql (human intellect) He Commanded it by saying “Come” and it went to Allah. He then said to it “Retreat” and it retreated. So He Said, “By My Glory and Majesty, I have not Created anything more precious than thee.” }}

===Tolerance===

====Muhammad and his Jewish neighbor====

{{Quote||The Prophet (peace and blessings be upon him) had a jewish neighbor who used to throw trash at his door every day. He remained patient and did not do anything. One day he noticed that there was no trash at his door, so he went to check on his neighbor who turned out to be sick. She asked him how did he know that she was sick and he said because there was no trash at his door that day, so the woman was so touched that she accepted Islam.<ref name="Neighbor"></ref>}}

This hadith has been classed as maudu (fabricated). It is not present in any Islamic texts, nor is it mentioned by any scholars of the past.

{{Quote||
Authenticity: Fabricated (Not Authentic)

Reference: This hadith is not found in any of the books of hadith.<ref name="Neighbor">{{cite web|url= http://authentichadithfoundation.org/neighbor-who-used-to-throw-trash-at-the-prophets-door/|title= Neighbor who used to throw trash at the Prophet’s door|publisher= The Authentic Hadith Foundation|author= |date= accessed November 17, 2012|archiveurl= http://www.webcitation.org/query?url=http://authentichadithfoundation.org/neighbor-who-used-to-throw-trash-at-the-prophets-door/&date=2012-11-16|deadurl=no}}</ref>}}

====Muhammad's Farewell Sermon====

The following rendition of Muhammad's '[[Farewell Sermon]]', along with a second version, was for many years quoted on Wikipedia without a primary source.

It is quoted below, and consists of a loose synthesis by a modern author based on various hadiths, the sources of which are not entirely known. It has become popular due to including the lines from a hadith found in Musnad Ahmad ([http://dailyhadith.abuaminaelias.com/2011/12/30/farewell-sermon-your-lord-is-one-your-father-is-one-your-lives-are-sacred/ #23489], graded sahih by al-Albani<ref> [https://islamqa.info/ar/182686 islamqa.info]</ref>)"''an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action''".

However, this author's rendition also includes some lines about the treatment of women that are a heavily sanitized version of narrations of the farewell sermon found in a number of hadith collections and the Tafsir of al-Tabari in which Muhammad commands [[Wife_Beating_in_Islamic_Law|women to be beaten]] in certain circumstances.

{{Quote||O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every *Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. God has judged that there shall be no interest and that all the interest due to Abbas ibn 'Abd'al Muttalib (Prophet's uncle) shall henceforth be waived...

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under God's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship God, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before God and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, no prophet or apostle will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the Quran and my Ahl al-Bayt and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O God, that I have conveyed your message to your people}}

S.F.H. Faizi, an Indian, later Pakistani, Islamist is the author of "Sermons of the Prophet", the 1987 book<ref>{{cite web|url= http://books.google.co.uk/books/about/Sermons_of_the_prophet.html?id=zvCLHAAACAAJ&redir_esc=y|title= Sermons of the prophet|publisher= Islamic Book Foundation|author= S. F. H. Faizi, Muḥammad (Prophet)|date= 1987|isbn=9789694241180|archiveurl= |deadurl=no}}</ref> which first rendered this version of the sermon (in the 1991 edition, it can be found on p. 145).<ref>{{cite web|url= http://books.google.co.uk/books?id=nLplPQAACAAJ&source=gbs_book_other_versions|title= Sermons of the prophet|publisher= Kitab Bhavan|author= S. F. H. Faizi, Muhammad (Prophet)|date= 1991|isbn=9788171511389|archiveurl= |deadurl=no}}</ref>

He gets as close to a source as he could when he describes in the introduction how he translated and published a collection of obscure writings into English:

{{Quote||This book is a collection of some of the selected sermons of the Holy Prophet which include long as well short ones as the situation demanded. They were not available in the form of Khutbas but have been derived from various books of Ahadith and history. It is only recently that some of these have appeared in book-forms along with original texts and translation in Urdu; '''but the authenticity of the texts thereof is still doubted by ulema'''. On English language, they are hardly available. So an attempt has been made not only to have them translated in English but also to find out circumstances under which they were delivered so that their delivery date could be ascertained and an elucidation made thereof. How far I have succeeded in my undertaking rests to be adjudged by the readers. Any suggestion or comment shall, '''however be welcomed to improve upon it'''.}}

Faizi 'derived' this version of the sermon from various unnamed books not accepted by the 'ulama (Islamic clerics). He does not know the original sources, but welcomes readers to help in his search.

Hadith references which are often cited as sources for this version of the sermon are either misrepresented (i.e. they have nothing to say on the sermon)<ref>See [{{Reference archive|1=http://bjhollingum.blogspot.com/2010/05/farewell-sermon.html|2=2011-03-01}} this] blog post titled, "The Farewell Sermon", for more details.</ref> or refer to the sermon that most fits al-Tabari's rendition with regard to beating women and such topics.<ref>For example; [{{Reference archive|1=http://www.quranandscience.com/jewels-from-prophet/240-the-last-sermon-khutbah-of-prophet-muhammad-farewell-sermon.html|2=2011-06-11}} this site] lists al-Tirmidhi as one of the sources. However in Tirmidhi we find the farewell command to beat women, and that they are "like prisoners" in the hands of men. The same is found in the farewell sermon in {{Abu Dawud||1905|darussalam}}). It seems that Farzi has deliberately ommitted these words in the corresponding section of his version of the sermon. For further details, see: [[The Farewell Sermon#Related Text|The Farewell Sermon/ Related Text]]</ref>

The following [[The Farewell Sermon|authentic version]] is taken from ''al-Tabari, Vol IX'', and it's important to note that it is in perfect agreement with the Qur'anic order of wife-beating in {{Quran|4|34}}. By contrast, al-Tabari's writing is an early source relied upon by historians and Islamic clerics alike. Attempts to add this authentic version next to the other two at Wikipedia were met with resistance.<ref>After an April 2011 [http://en.wikipedia.org/w/index.php?title=Wikipedia:Articles_for_deletion/Khutbatul_Wada%27&oldid=427586954 Wikipedia discussion] concerning the lack of primary sources for the fraudulent sermons, they were finally removed from the site. But, as is often the case with Islam-related articles, the unreferenced material is constantly reinserted by Muslim editors.</ref>

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|pages=113-114}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol. 3|page=151}}|O people, listen to my words. I do not know whether I shall ever meet you again in this place after this year. O people, your blood and your property are sacrosanct until you meet your Lord, just as this day and this month of yours are sacred. Surely you will meet your Lord and He will question you about your deeds. I have [already] made this known. Let he who has a pledge return it to the one who entrusted him with it; all usury is abolished, but your capital belongs to you. Wrong not and you shall not be wronged. Allah has decreed that there will be no usury, and the usury of Abbas b. Abd al-Muttalib is abolished, all of it. All blood shed in the pre-Islamic days is to be left unavenged. The first such claim I revoke is that of Ibn Rabiah b. al-Harith b. Abd al-Muttalib, who was nursed among the Banu Layth and was slain by the Banu Hudhayl. His is the first blood shed in the pre-Islamic days with which I shall set an example. O people, indeed Satan despairs of ever being worshipped in this land of yours. He will be pleased, however, if he is obeyed in a thing other than that, in matters you minimize. So beware of him in your religion, O people, intercalculating a month is an increase in unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another [in order] to agree with the number that Allah has hallowed, and so profane what Allah has hallowed, and hallow what Allah has made profane. Time has completed its cycle [and is] as it was on the day that Allah created the heavens and the earth. The number of the months with Allah is twelve; [they were] in the Book of Allah on the day He created the heavens and the earth. Four of them are sacred, the three consecutive [months] and the Rajab [which is the month of] Mudar, which is between Jumada and Sha’ban. Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. '''If they do, then Allah permits you to shut them in separate rooms and to beat them''', but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, '''for they are [like] domestic animals with you and do not possess anything for themselves.''' You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people. I have conveyed the Message, and have left you with something which, if you hold fast to it, you will never go astray; that is, the Book of Allah and the sunnah of his Prophet. Listen to my words, O people, for I have conveyed the Message and understand [it]. Know for certain that every Muslim is a brother of another Muslim, and that all Muslims are brethren. It is not lawful for a person [to take] from his brother except that which he has given him willingly, so do not wrong yourselves. O Allah, have I not conveyed the message?}}

Narrations of the farewell sermon in various hadith collections contain the same Arabic phrase about beating women but without severity. For example, the following hadith is graded sahih by al-Albani:

{{Quote|1=[https://sunnah.com/abudawud/11/185 Sunan Abu Dawud 10:1900]|2=Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do '''beat them, but not severely.''' You are responsible for providing them with food and clothing in a fitting manner.}}

The same Arabic phrase is found in narrations of the farewell sermon in {{Al Tirmidhi||5|44|3087}}, translated as 'and beat them with a beating that is not painful', and {{Al Tirmidhi||2|10|1163}}, translated as 'and beat them with a beating that is not harmful. It is also found in {{Ibn Majah||3|9|1851}}, although the English translator has rendered the same Arabic words here much less literally as 'and hit them, but without causing injury or leaving a mark'.

====Differences of opinion among my ummah is a mercy====

This hadith has been classed as maudu (fabricated).

{{Quote||Praise be to Allaah.

This hadeeth is mawdoo’ (fabricated).

See al-Asraar al-Marfoo’ah, 506; Tanzeeh al-Sharee’ah, 2/402; al-Silsilah al-Da’eefah, 11.<ref>{{cite web|url= http://www.islam-qa.com/en/ref/13623/fabricated%2520hadeeth|title= Is the hadeeth “Differences of opinion among my ummah is a mercy” saheeh?|publisher= Islam Q&A|author= Sheikh Muhammed Salih Al-Munajjid|series=Fatwa No. 13623|date= accessed February 2, 2012|archiveurl= http://www.webcitation.org/query?url=http://www.islam-qa.com/en/ref/13623/fabricated%2520hadeeth&date=2012-02-02|deadurl=no}}</ref>}}

{{Quote|Shaykh al-Albaani, Silsilah al-Ahaadeeth ad-Da`eefah wa'l-Mawdoo`ah (58-62)|Laa Asla Lahu (Baseless). The muhadditheen have tried to find an isnaad for it but have not found one, to the extent that Suyooti said in his al-Jaami` as-Sagheer, "Perhaps it was collected in one of the books of the huffaadh which did not reach us"!

This suggestion is very far-fetched, since it would mean that some of the sayings of the Prophet (sallallaahu `alaihi wa sallam) have been lost to the ummah forever, something which is not permissible for a Muslim to believe.

Manaawi quoted Subki as saying, "It (i.e. the saying) is not known to the muhadditheen and I cannot find any isnaad for it, whether saheeh, da`eef or mawdoo`", and this was endorsed by Shaykh Zakareeyyah al-Ansaari in his notes on Tafseer al-Baidaawi [92/2].

Further, the meaning of this hadeeth is also incorrect as shown by the verifying scholars, hence Ibn Hazm says in al-Ihkaam fi Usool al-Ahkaam [5/64] after indicating that it is not a hadeeth,

"This is one of the most incorrect sayings possible, since if ikhtilaaf were a mercy, then agreement would be a punishment, something which no Muslim would say, because there can only be agreement or disagreement, and there can only be mercy or punishment."<ref>{{cite web|url= http://www.qss.org/articles/salah/17.1.html#RTFToC1|title= The Weakness of the Ahaadeeth endorsing ikhtilaaf (disagreement, differing)|publisher= Qur'an and Sunnah Society of North America|author= |series=(from: Silsilah al-Ahaadeeth ad-Da`eefah wa'l-Mawdoo`ah (58-62) by Shaykh al-Albaani)|date= accessed February 2, 2012|archiveurl= http://www.webcitation.org/query?url=http://www.qss.org/articles/salah/17.1.html#RTFToC1&date=2012-02-02|deadurl=no}}</ref>}}

====Kindness is a mark of faith====
{{Quote|"Muslim"|Kindness is a mark of faith, and whoever is not kind has no faith.}}
The above hadith is frequently cited as being sourced from Sahih Muslim, but it is not located in that collection.<ref>https://muslimvillage.com/2012/03/03/20138/words-of-wisdom-of-prophet-muhammad-pbuh/</ref> Indeed, the purported hadith does not exist.<ref>https://sunnah.com/search/?q=kindness+is+a+mark+of+faith</ref>

====Treatment of women====
{{Quote||The Prophet said: 'None but a noble man treats women in an honorable manner, and none but an ignoble treats women disgracefully.' (Sunan At-Tirmidhi)}}

The book of Tirmidhi does not contain the above hadith, despite frequently being sourced as such. The hadith itself has also been judged as being fabricated.<ref>http://hadithcheck.blogspot.in/2011/12/fabricated-none-but-noble-man-treats.html</ref>

====The most excellent actions====

{{Quote||“What actions are most excellent? To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured.” (Bukhari) }}

The above hadith is often cited. Most famously perhaps it was mentioned by Lindsay Lohan, a celebrity who displayed interest in Islam.<ref>{{cite web|url=https://www.instagram.com/p/BQJ7wepBh1E/ |title=Lindsay Lohan: “What actions are most excellent?" |publisher=Instagram |author= |date= |archiveurl=https://archive.org/details/LindsayLohanGoneMad |deadurl=no}}</ref> The hadith is not located in Bukhari, despite being cited as such, and does not appear in any relied upon hadith collection.

===Wealth and Love===

====When a husband and wife look at each other with love, Allah looks at both with mercy====

This hadith has been classed as maudu (fabricated). The hadith has often been sourced to Bukhari (as No. 6:19) and Tirmidhi (as No. 14:79), but is found in neither collection. The hadith is not found in any relied upon collection. The hadith can be found in ''Silsilatu Al-Ahaadeeth Ad-Daeefa wa Al-Mawdu’a'' (the title refers to "the da'if and mawdu' hadiths") (No. 3274) of Imaam Al-Albani, one of the most famous hadith scholars of recent times, where he writes:

{{Quote||Verily when a man looks at his wife and she looks at him, Allaah will look at them both with glance of Mercy, when he takes her hand their sins will be wiped away thru their fingers” (This is) fabricated, reported by Ar-Raafi’iy in his Taarikh (2/47) commenting on Maysara bin ‘Aliy in his Mashaykha with its chain of narration from Al-Hussain bin Mu’aadh Al-Khurasaaniy who narrated from Ismaa’eel bin Yahya At-Taymiy from Mis’ar bin Kidaam from Al-‘Awfiy from Abiy Sa’eed Al-Khudriy who said: The messenger of Allaah peace and blessings of Allaah be upon him: and the he mentioned the hadeeth: I say (regarding this hadeeth): This is fabricated, damaged by this At-Taymiy, he is known to fabricate ahadeeth and he has false and troublesome narrations which some of it were already mentioned, and Husain bin Mu’aadh is almost like him, Al-Khateeb said (regarding him): He is not trustworthy and his hadeeth is fabricated.<ref>{{cite web|url= http://ummuabdulazeez.wordpress.com/2012/04/19/fabricated-hadeeth-warning/|title= Fabricated Hadeeth Warning|publisher= Talibatul `ilm|author= Umm Abdulazeez, Abu AbdirRahmaan (Trans.)|date= April 19, 2012|archiveurl= http://www.webcitation.org/query?url=http://ummuabdulazeez.wordpress.com/2012/04/19/fabricated-hadeeth-warning/&date=2012-11-17|deadurl=no}}</ref>}}

====Marry and do not divorce====

This hadith is classified as maudu by Ibn Jawzi.<ref name="100Fab" />

{{Quote||Marry and do not divorce for verily Allah’s Throne shakes whenever a divorce occurs.}}

====Poverty is my pride, and do favors for the poor====

Several hadith concerning the poor have been classed as maudu (fabricated).

{{Quote||They report that the Prophet (peace and blessings of Allaah be upon him) said, “Do favours for the poor, for tomorrow they will have authority, and what authority!” and, “Poverty is my pride and I boast of it.” Both of these are lies and are not known in any way in the well known books of the Muslims. . . . 
They report that the Prophet (peace and blessings of Allaah be upon him) said, “The poor will sit down on the Day of Resurrection, and [Allaah] will say, ‘By My Glory and Majesty, I did not deprive you of worldly things because you are insignificant. Rather I wanted to raise your status on this Day. Go to the place where the people are standing, and whoever gave you a piece of bread, or water to drink, or clothes to wear, take him to Paradise .’” The shaykh said: this report is a lie which was not narrated by any of the scholars of hadeeth. It is baatil (false) and goes against the Qur’aan and Sunnah and scholarly consensus (ijmaa’).<ref name="Ibn Taymiyyah">{{cite web|url= http://www.islamicemirate.com/articles/hadith/2019-ibn-taymiyyah-refutes-many-sufi-weak-aamp-fabricated-hadiths.html|title= Ibn Taymiyyah Refutes Many Sufi Weak & Fabricated Hadiths|publisher= IslamicEmirate|author= |series= (from: Al-Fataawa al-Kubra, 5/88-93)|date= accessed November 20, 2011|archiveurl= http://www.webcitation.org/query?url=http://www.islamicemirate.com/articles/hadith/2019-ibn-taymiyyah-refutes-many-sufi-weak-aamp-fabricated-hadiths.html&date=2011-11-20|deadurl=no}}</ref>}}

====To love your country is a part of Iman (faith)====

This hadith has been classed as maudu (fabricated).

{{Quote||Hadith 43

To love your country is a part of Iman.

Classified fabricated by Saghaani.<ref name="100Fabr">{{cite web|url= http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf|title= 100 Fabricated Hadiths|publisher= Darul Islam Publishers|author= Shaikh Abdullah Faisal|date= 2000|archiveurl= http://www.webcitation.org/query?url=http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf&date=2011-11-20|deadurl=no}}</ref>}}

====A stingy person shall never be allowed to enter Paradise====

This hadith has been classed as maudu (fabricated).

{{Quote||Hadith 67

Allah has sworn that He shall never allow a stingy person to enter the Paradise.

Related by Ibn Asaakir and classified fabricated by ad-Daar Qutnee who said a liar was found in the chain of transmitters by the name of Muhammad Ibn Zakaria Al Ghulaabi.<ref name="100Fabr">{{cite web|url= http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf|title= 100 Fabricated Hadiths|publisher= Darul Islam Publishers|author= Shaikh Abdullah Faisal|date= 2000|archiveurl= http://www.webcitation.org/query?url=http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf&date=2011-11-20|deadurl=no}}</ref>}}

====Muhammad's parents were brought to life so they could enter heaven====

According to sahih narrations, Muhammad's parents, and even his supportive uncle,<ref>{{Bukhari|||1360|darussalam}}</ref> are in eternal [[Jahannam (Hell)|hell-fire]]. Anything to the contrary (i.e. claims that they were brought back to life so they could die as Muslims and go to heaven) has been classed as fabricated or very weak.

{{Quote||There is no saheeh hadeeth which says that Allaah, may He be exalted, brought the parents of the Prophet (peace and blessings of Allaah be upon him) back to life, and that they believed in him then died. Rather the saheeh ahaadeeth that have been narrated indicated that they died in kufr and that they are among the people of Hell.<ref>{{cite web|url= http://www.islam-qa.com/en/ref/70297/fabricated%2520hadeeth|title= How sound is the hadeeth about the parents of the Prophet (peace and blessings of Allaah be upon him) being brought back to life?|publisher= Islam Q&A|author= |series=Fatwa No. 70297|date= accessed January 31, 2012|archiveurl= http://www.webcitation.org/query?url=http://www.islam-qa.com/en/ref/70297/fabricated%2520hadeeth&date=2012-01-31|deadurl=no}}</ref>}}

{{Quote||This view [that the parents of the Prophet (peace and blessings of Allaah be upon him) will be saved (from Hell), and that Allaah brought them back to life after they had died and they believed in him] was rejected by the majority of scholars who ruled that the ahaadeeth which indicate that are fabricated (mawdoo’) or very weak (da’eef jiddan).

It says in ‘Awn al-Ma’bood:

Most of the reports that been narrated to the effect that the parents of the Prophet (peace and blessings of Allaah be upon him) were brought back to life and believed in him and were saved are fabricated and false. Some of them are very weak and cannot be saheeh under any circumstances, as the imams of hadeeth are unanimously agreed that they are fabricated, such as al-Daaraqutni, al-Jawzaqaani, Ibn Shaheen, al-Khateeb, Ibn ‘Asaakir, Ibn Naasir, Ibn al-Jawzi, al-Suhayli, al-Qurtubi, al-Muhibb, al-Tabari, Fath al-Deen ibn Sayyid al-Naas, Ibraaheem al-Halabi and others. The scholar Ibraaheem al-Halabi explained at length the fact that the parents of the Prophet (peace and blessings of Allaah be upon him) have not been saved from Hell in a separate essay, as did ‘Ali al-Qaari in Sharh al-Fiqh al-Akbar and in a separate essay. The basis for this opinion is the soundness of this hadeeth (“My father and your father are in Hell”). Shaykh Jalaal al-Deen al-Suyooti differed from the huffaaz and scholars and affirmed that they had believed and had been saved, and he wrote numerous essays on that topic, including al-Ta’zeem wa’l-Minnah fi anna Abaway Rasool-Illaah (peace and blessings of Allaah be upon him) fi’l-Jannah.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: Is there any saheeh report from the Prophet (peace and blessings of Allaah be upon him) that Allaah brought his parents back to life so that they could become Muslims, then they died (again) after that?

He replied: There is no saheeh report to that effect from the scholars of hadeeth. Rather the scholars are agreed that this is an invented lie… There is no dispute among the scholars that this is one of the most obvious of fabrications, as was stated by those who have knowledge. That does not appear in any of the reliable books of hadeeth, either in the Saheehs or the Sunans or the Musnads or any other well-known books of hadeeth. It was not mentioned by the authors of the books of Maghaazi or Tafseer, even though they narrated da’eef (weak) reports along with saheeh (sound) ones. The fact that this is a lie is clear to any one who has any knowledge of religion. If such a thing had happened there would have been a great deal of motivation to transmit it, because it is something that is extraordinary on two counts: the raising of the dead and believing after death. Such a thing would have been more deserving of being transmitted than anything else. Since no trustworthy narrated transmitted it, it may be understood that this is a lie.

Moreover, this goes against the Qur’aan and the saheeh Sunnah, and the consensus of the scholars. Allaah says (interpretation of the meaning):

“Allaah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they whom Allaah will forgive and Allaah is Ever All‑Knower, All‑Wise.

18. And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent;’ nor of those who die while they are disbelievers”

[al-Nisa’ 4:17-18]

So Allaah states that there is no repentance for one who dies as a disbeliever. And Allaah says (interpretation of the meaning):

“Then their Faith (in Islamic Monotheism) could not avail them when they saw Our punishment. (Like) this has been the way of Allaah in dealing with His slaves. And there the disbelievers lost utterly (when Our Torment covered them)”

[Ghaafir 40:85]

So He tells us that the way in which He deals with His slaves is that faith will be to no avail once they have seen the punishment, so how about after death? And there are other similar texts. Then he quoted the two hadeeth which we quoted at the beginning of our answer.

Majmoo’ al-Fataawa, 4/325-327.<ref>{{cite web|url= http://islamqa.com/en/ref/47170/hell|title= Are the parents of the Prophet (peace and blessings of Allaah be upon him) in Paradise or in Hell?|publisher= Islam Q&A|author= |series=Fatwa No. 47170|date= accessed June 8, 2011|archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/47170/hell&date=2011-06-08|deadurl=no}}</ref>}}

===Miscellaneous===
====The Sun is always setting and rising====
Dr Zagloul el-Naggar is an author who writes about 'science in the Qur'an'. There is evidence he himself has fabricated hadiths and misrepresented the Islamic tradition<ref>{{cite web | url=https://www.moroccoworldnews.com/2017/04/214514/moroccan-students-questions-leave-islamic-scholar-speechless/ | title= Moroccan Students’ Questions Leave Islamic Scholar Speechless | archiveurl=http://www.webcitation.org/6qGEFEOKm}}</ref>.

{{Quote|1=Dr Zaghlul el-Naggar, Treasures of the Sunnah: A Scientific Approach - Part Two, p.9|2=Ibn Abbas narrated that the Prophet was asked:

"Where does the sun set, and where does it rise from? The Messenger of Allah (PBUH) answered, "It is going in a (nonstop) regular motion; it does not cease or disappear. It sets in one place and rises in another, and sets in another place and rises elsewhere and so on. So, some people would say the sun has set and others would say it has just risen (at the same moment)."}}

Islamic scholars, pace Dr. el-Naggar, have identified the above as a fabricated hadith, pointing out that Abu Ishaq al-Hamadhani is not known to have compiled any book of sunnah<ref>https://islamqa.info/en/145202</ref>.

====Muslim rulers====
{{Quote||He who has been a ruler over ten people will be brought shackled on the Day of Resurrection, until the justice (by which he ruled) loosens his chains or tyranny brings him to destruction. (Al-Tirmidhi Hadith 1037)}}

The above hadith is not found in al-Tirmidhi, despite being sourced as such. The hadith actually recorded as {{Al Tirmidhi||2|8|1037}} regards funerals rather than resurrection.

==External Links==

*[{{Reference archive|1=http://www.thereligionislam.com/islamicideology/scienceofhadith.htm|2=2011-11-20}} The Science of Hadith, by Dr. Suhaib Hassan]
*[{{Reference archive|1=http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm|2=2011-11-20}} 52 Weak Ahadith, by Ibrahim B. Syed]

==References==
{{Reflist|30em}}
[[Category:Hadith]]
[[Category:Hell]]
[[Category:Heaven]]
[[Category:Muhammad]]
[[ar:الحديث_الموضوع_والحديث_الضعيف]]

People of the Book

2026-03-27T22:39:35Z

Asmith: fixed language and score

[[Category:People of the Book]]
[[Category:Dhimma]]
[[Category:Human rights]]
[[Category:Antisemitism]]
__NOEDITSECTION__{{QualityScore|Lead=2|Structure=4|Content=3|Language=4|References=4}}In the [[Qur'an]] and [[Hadith]], the term '''People of the Book''' (أهل الكتاب‎ ′Ahl al-Kitāb) is used to refer to followers of certain [[Monotheism|monotheistic]] faiths which pre-date the advent of [[Islam]]. In particular, it refers to the Christian, Jewish, and Sabian (and Zoroastrian) faiths.<ref>"...''Those who believe and those who are Jews and Christians, and Sabians''..." - {{Quran|2|62}}</ref> This page contains summaries of articles discussing the relationship between Islam and the People of the Book.
==Revealed Scriptures==
Revelation is the medium by which Allah claims to have communicated his words to his prophets so that they may inform the people of his will, what he wants from them and what they must do for him in order to be saved from eternal damnation.
===The Torah/Old Testament===
{{Main|Taurat}}The Qur'an talks of the '' Taurat/Tawrah '' ( توراة ) referring to the Torah - the first five books of the Jewish Bible (also known as the Pentateuch); found in the Old Testament of the Christian Bible. Some Muslims and scholars believe it refers to the entire Old Testament, but this view is not widely held.
===The Psalms===
{{Main|Zabur}}The ''Zabur,'' mentioned 3 times in the Qur'an, refers to the ''Psalms'' of the Old Testament. The Qur'an asserts that the Zabur is one of the 3 Previous Revelations of Allah.
===The New Testament/Four Gospels===
{{Main|Injil}}The Qur'an talks of the ''Injil'' (إنجيل) referring to the New Testament of the Bible (usually the four Gospels), which it claims was given to Jesus, rather than being written by his followers.
===The Qur'an===
{{Main|Qur'an|Al-Fatiha}}The ''Qur'ān'' (القرآن) is the central religious text of Islam. Muslims believe the Qur'an to be the book of divine guidance and direction for mankind. The best-known chapter of the Qur'an is al-Fatiha ‘The Opening’. This surah is recited as part of all the mandatory daily prayers and repeated within each prayer. A faithful Muslim who said all their prayers would recite this surah at least seventeen times a day, and over five thousand times a year.

The hadith literature make negative references to the Jews and Christians in connection with this surah. Dr. Muhammad Muhsin Khan and Dr. Muhammad Taqi-ud-Din al-Hilali incorporate this within their translation. Ayah 6-7 thus reads; ''"Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians)."''

It is remarkable that the daily prayers of every Muslim, part of the core of Islam, include a rejection of Christians and Jews as misguided and objects of Allah’s wrath.
==Incompatibility with Previous Revelations==
===Qur'an 2:79 and the Corruption of the Previous Scriptures===
{{Main|Corruption of Previous Scriptures|Qur'an, Hadith and Scholars:Corruption of Previous Scriptures}}It is a common Muslim belief that the Qur'an states that the previous scriptures (the Taurat and Injil) have been physically corrupted by those who were charged with safeguarding it (the Jews and Christians). Thus, it is claimed, the Qur'an is the 'return' to the true message of the God of the Bible. The following verse (2:79) is generally advanced as evidence:{{quote | {{Quran|2|79}}|'''Shakir:''' Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.}}What the Qur'an says about the Taurat and Injil in 2:79 in this own context, calls into questions whether the doctrine of the corruption of previous scriptures is indeed found in the Qur'an.

===Parallelism Between the Qur'an and Judeo-Christian Scriptures===
{{Main|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature}}The similarities between the Qur'an and previous scriptures have been noted since the advent of Islam. Modern scholarship has extended the identification of such parallels to the extra-Biblical legends and commentaries circulating in late antiquity in the centuries before Islam. The development of the stories through successive versions can be seen in some cases. Some stories were originally Rabbinic illustrations to make a point about individual words. Examples include:

{{col-begin|width=885px}}

{{col-break}}

*Flood waters boiled from an oven

*Abraham's conversion to monotheism

*Abraham & the idols.

*Mary, Jesus and the Trinity

*Jesus and the clay birds

{{col-break}}

*Mary’s upbringing & her relationship with Zachariah

*Mary, Jesus & the palm tree

*Satan’s refusal to prostrate to Adam

*the Queen of Sheba

*the wealth of Korah

{{col-end}}
Furthermore, the claim that the Quran describes the Judeo-Christians scriptures as "corrupted" [[Corruption of Previous Scriptures|has been substantially critiqued, and is most probably untrue]].
==Biblical and Islamic Figures==
===God===
{{Main|Allah}}According to Islam, ''Allāh'' is the Creator of the Universe. Allah is commonly understood to "the God". Linguists see it's origin in the semetic word for "god" that found its expression in many near eastern cultures in antiquity. It was also used in this way by the Quranic ''Mushrikeen'', where it was the name of the supreme creator god, along with lesser dieties. The goddesses; ''Allāt'' (meaning '' 'the goddess' ''),<ref>Arne A. Ambros, and Stephan Procházka - [http://jis.oxfordjournals.org/content/19/3/400.extract A Concise Dictionary of Koranic Arabic (p. 306)] - Weisbaden: Dr. Ludwig Reichert Verlag, 2004, ISBN 3895004006</ref> ''Manat'', and ''al-Uzza'' were Allah's daughters.
===Jesus Christ===
{{Main|Isa al-Masih}}In [[Islam]], '''Isa al-Masih''' (عيسى المسي usually translated as ''Jesus Christ'') is believed to be a prophet, second in rank to [[Muhammad]], and not the son of God. Indeed, associating divinity with Jesus is decried as blasphemy in the Qur'an time and again.
===The Virgin Mary===
{{Main|Virgin Conception of Jesus in the Qur'an}}The Qur'anic verses 21:91 and 66:12 in conjunction with the tafsirs, tell us the angel Jibreel was sent to breathe Allah's spirit into ''Maryam'''s (مريم Mary's) vagina. {{Quran|5|116}} tells us the Trinity consists of three separate gods, which are the Father (God), the Mother (Virgin Mary) and the Son (Jesus). The Quran is generally highly critical of the Christians for their views about Jesus and Mary. According to a hadith, Mary will be one of Muhammad's wives in paradise.{{Quote|al-Siyuti (6/395)|Muhammad said, “In heaven, Mary mother of Jesus, will be one of my wives.”}}{{Quote| Tabarani|"The Messenger of God ... said, ‘God married me in paradise to Mary the daughter of 'Imran and to the wife of Pharaoh and the sister of Moses.’" <ref>(Ibn Kathir, Qisas al-Anbiya [Cairo: Dar al-Kutub, 1968/1388], p. 381- as cited in Aliah Schleifer's Mary The Blessed Virgin of Islam [Fons Vitae; ISBN: 1887752021; July 1, 1998], p. 64;</ref>}}
===The Angel Gabriel===
{{Main|Angel Jibreel|Gabriel and the Holy Spirit}}According to Islamic scriptures, ''Jibreel'' (جبريل Gabriel) is the angel who first appeared to Muhammad in the cave of Hijra and taught Muhammad the Qur'an. The initial experience frightened Muhammad, and originally thinking he was possessed by a demon, the Islamic prophet became, according to his own account, suicidal for a period of time (being prevented from jumping off a cliff multiple times by Gabriel himself).
==Under Islamic Rule==
===Dhimmitude===
{{Main|Qur'an, Hadith and Scholars:Dhimmitude|Dhimmitude}}The term ''Dhimmitude'' is derived from ''Dhimmi'', which means a non-Muslim living in an Islamic country. According to orthodox Islamic law, those who are qualified for the second-class Dhimmi status within the Muslim society are the free (i.e. non-slave) Christians, Jews, and Zoroastrians, who agree to pay the jizyah, a religious tax whose purpose is to "humiliate" or "subdue" non-Muslims (as stated explicitly in {{Quran|9|29}}). Adherents of other religions, as well as those without religion, are asked to convert to Islam; if they refuse, they are to be forced to convert, or face enslavement or execution. This Dhimma legal framework is not in force in modern Muslim states today as civil law is considered to have rendered it inapplicable.

According to some Islamic scholars such as Sayyid Abul Ala Maududi (d. 1979, founder of the Jama'at-i Islami movement), jihad should be waged against Jews and Christians because they are guilty of committing shirk (one of the gravest sins in Islam), their beliefs about the Day of Judgement are not Islamic, and they do not follow the laws of Islam revealed to Muhammad.<ref>[http://www.englishtafsir.com/Quran/9/index.html#sdfootnote27sym Sayyid Abul Ala Maududi - Tafhim al-Qur'an (Quran 9:29, Footnotes 26 & 27)]</ref> The goal of this jihad is to force them into dhimmitude.
===Jizyah Tax===
{{Main|Jizyah|Qur'an, Hadith and Scholars:Jizyah}}{{Quote|Umar ibn al-Khattab during the conquest of al-Basrah (636 CE)|Summon the people to God; those who respond to your call, accept it from them, but those who refuse must pay the poll tax out of humiliation and lowliness. If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.<ref>Al-Tabari, ''The History of al-Tabari (Ta'rikh al rusul wa'l-muluk)'', vol. 12: ''The Battle of Qadissiyah and the Conquest of Syria and Palestine,'' trans. Yohanan Friedman (Albany: State University of New York Press, 1992), p. 167.</ref>}}According to the Qur'an and hadith, ''Jizyah'' or ''jizya'' (جزْي) is the extra tax imposed on non-Muslims (Dhimmis) who live under Muslim rule. It is paid as a sign of submission and gives dhimmis some legal protection in return. Under dhimmitude (the status that Islamic law, the Sharia, mandates for non-Muslims) Dhimmis usually are not allowed to carry arms to protect themselves, serve in the army or government, display symbols of their faith, build or repair places of worship, and suffer other restrictions. If the conquered do not wish to pay or convert, their fate may very well be slavery (under which, rape is permitted) or (as evidenced in the quotes above) death.
===Forced Conversion===
{{Main|Qur'an, Hadith and Scholars:Forced Conversion}}This article provides information about the historical Islamic use of forced conversion and forced submission or expulsion.
===The Pact of Umar===
{{Main|The Pact of Umar|Analysis of the Pact of Umar}}Much has been written about the ''Pact of Umar'',<ref>Paul Halsall - [http://www.fordham.edu/halsall/source/pact-umar.html The Status of Non-Muslims Under Muslim Rule]- Medieval Sourcebook, January, 1996</ref> and much of it distinctly positive. Its non-Muslim admirers compare its contents to the treatment of religious minorities in Medieval Europe, a comparison which is mostly positive in terms of showing that the Muslims were more tolerant of religious minorities than Christians in Europe. Never the less, the duties and restrictions it places on the non-Muslims compared to the freedoms and privileges it proscribes for the Muslims appear discriminatory and cruel in light of modern, liberal ideas of national citizenship and freedom of religion. Non-Muslim scholars of early Islam generally doubt the pact's authenticity, highlighting the fact that the Islamic traditions surrounding the writing of the pact are a few hundred years removed from the actual events described, and that no contemporary sources refer to it at all. ''Sophronius''' (560 - 638 AD) authentic extant writings also refer to the Muslim conquerors in a very negative way, putting further doubts on the Muslim recollections of events.<ref>Robert Hoyland, ''Seeing Islam as Others Saw It'' (Princeton, 1996) p. 69-71</ref> It is further worth noting that, even if the pact is historically unreliable, many (if not all) of the specific stipulations found in the pact have a basis in Islamic scripture independent of the pact itself.
===The Genocide of Banu Qurayza===
{{Main|The Genocide of Banu Qurayza|Qur'an, Hadith and Scholars:Banu Qurayza}}Hijra year 5 (627 AD), almost nine hundred Jews (including children) of a Medinan tribe named Banu Qurayza were massacred by Muslims in one day according to the [[sira]]. Muhammad was ordered the atrocity, which began early in the day, ending in torchlight. Those who escaped death were taken captive by Muslims and sold in slave markets. This genocide is known in history as the Massacre of or Attact on the Banu Qurayza.
==Miscellaneous==
===What Islamic Scripture and Scholars Say about the People of the Book===
{{Main|Qur'an, Hadith and Scholars:People of the Book}}Islamic scripture and scholars have much to say in regards to Jews and Christians.{{Quote|{{Quran|9|30|}}|And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they! They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One Allah. There is no Allah save Him. Be He Glorified from all that they ascribe as partner (unto Him)!}}
===Antisemitism in Islam===
{{Main|Antisemitism in Islam}}Anti-Semitic media is widespread in the Muslim world, often intertwined with grievances concerning the long-running Israel-Palestine conflict. Islamic scripture is often cited in defense of these attitudes.
Hadiths portray Muhammad as stating that the Final Hour will not come until Muslims slaughter Jews, and even the rocks and trees will betray the Jews hiding behind them.{{Quote|1={{Muslim||2922|reference}}, see also {{Muslim||2921a|reference}}, {{Muslim||2921b|reference}}, {{Muslim||2921c|reference}}, {{Muslim||2921d|reference}}, {{Bukhari|||3593|darussalam}}|2=Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The last hour would not come unless the Muslims will fight against the Jews and the Muslims would kill them until the Jews would hide themselves behind a stone or a tree and a stone or a tree would say: Muslim, or the servant of Allah, there is a Jew behind me; come and kill him; but the tree Gharqad would not say, for it is the tree of the Jews.}}
==External Links==

*[http://answering-islam.org/Gilchrist/muhammad.html Is Muhammad Foretold in the Bible?] ''- by John Gilchrist''

==References==
{{Reflist|30em}}
[[Category:Sacred history]]
[[Category:Society and human nature]]

Magic, Miracles, and the Supernatural in the Qur'an

2026-03-27T06:05:41Z

Asmith: fixing language

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Miracles by definition are supposed to defy the laws of nature and scientific explanation. The miracles in the myths and legends of the Qur'an thus illustrate the pre-scientific worldview which produced the Qur'an. Being a product of late antiquity, superstitious beliefs like jinn living among humans and people using black magic form a sizeable portion of the material of the Qur'an, as does the idea of God interacting with the universe, controlling everything, rather than the universe operating off of scientific laws. Even inanimate things worship Allah, who is a corporeal, anthropomorphic being literally sitting on a throne in the cosmos. While there are many more examples of these found in Islamic literature such as hadith and [[Sira]], the Qur'an itself is replete with such mythic and legendary accounts of supernatural beings and Allah's supernatural powers.

== Magic ==
=== Creatures ===
==== The existence and attributes of Jinn ====
{{Main|Jinn}}The Quran, Hadith and Sira all support the existence of supernatural, generally invisible creatures known as Jinn (جن‎ ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') living among humans. In the [[Qur'an]], satan/devil(s) are also jinn ({{Quran|18|50}}), which like humans are sent prophets and have (''at least some, see [[Qur'an, Hadith and Scholars:Predestination]]'') free-will and will be judged accordingly alongside mankind ({{Quran|6|130}}). They can interact with us ({{Quran|6|128}}) and even possess humans ({{Quran|2|275}}) (which the main article elaborates on), and cause people to forget things ({{Quran|18|63}}). As well as create buildings/structures ({{Quran|34|12-13}}). These magical beings have roots in Arabian mythology and make appearences thereing. {{Quote|{{quran|72|1}}|Say, [O Muhammad], "It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an.}}El-Zein (2009) notes the Qur’an mentions only three terms related to the species of jinn: the generic “jinn,” marid, and ‘ifrit. However, Arabic and Islamic literature provides extended descriptions of them as sub-types of jinn (and others not specifically mentioned in the Qur'an).<ref>El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 139). Syracuse University Press. Kindle Edition.</ref>{{Quote|El-Zein, Amira. Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (p. 142). Syracuse University Press. Kindle Edition.|THE ‘IFRIT The term ‘ifrit is mentioned only once in the Qur’an, when the prophet king Solomon asked for the throne of the Queen of Sheba to be brought to him. One ‘ifrit from among the jinn consented to fulfill his request: “An ‘ifrit of the jinn said, ‘I will bring it to thee, before thou risest from thy place; I have strength for it and I am trusty” (Qur’an 27:39). The term ‘ifrit often presents a problem for the scholars trying to classify the jinn. Many commentators on the verse cited above maintain the word ‘ifrit is an adjective referring to a specific powerful jinni rather than a separate and distinct type among the jinn. Later the word came to describe any powerful and cunning man; in which case, it could refer to dark powers within the human psyche.17 THE MARID In the Qur’an, the marid is an unruly force always striving to predict the future by means of astrological hearsay. The term marid is mentioned only once in the Qur’an in the following verse “We have adorned the lower heaven with the adornment of the stars and to preserve against every [rebel satan (shaytan marid)]; they listen not to the High Council, for they are pelted from every side” (Qur’an 37:7–8). This kind of jinn is mostly found in popular medieval literature, in particular in the stories of The Nights dealing with Solomon. Finally, as with the term ‘ifrit, the term marid could also be applied to humans. Used as an adjective, it denotes a rebellious man.18}}
==== Iblis/Satan/The Devil ====
{{Main|Iblis (Satan)}}The Qur'an contains the well-known supernatural character of Satan (with a capital "S"), or "The Devil", (al-shayṭān); also called Iblīs, who tempts unbelievers into disobedience against god, furthering them in their sin, and generally causing evil on Earth.<ref name=":023">''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 451). Princeton University Press. Kindle Edition.</ref> Similar to later traditions on the book of Genesis (originally the serpent who tempts Eve to eat the fruit in the garden of Eden was not identified with Satan, only in the approximately 4 centuries preceding to the Common Era, known as the intertestamental period does this idea appear),<ref>Wray, T. J.; Mobley, Gregory. ''The Birth of Satan: Tracing the Devil's Biblical Roots (pp. 68-70, Chapters 5 & 6).'' St. Martin's Publishing Group. Kindle Edition.</ref> he originally lives in paradise. After refusing to obey God’s command to prostrate (sajada) himself to the newly created Adam, Iblīs is expelled from God’s retinue and subsequently retaliates against his nemesis Adam by persuading him and Eve to eat from the forbidden tree (e.g. {{Quran|2|34-39}}, {{Quran|7|11-25}} and {{Quran|20|115-124}}).<ref>''shayṭān | devil al-shayṭān | the devil, Satan'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 453). Princeton University Press. Kindle Edition.</ref>

There are however some differences with Christian-Judeo beliefs, such as him being an evil jinn rather than a 'fallen' angel. Along with him (Iblīs), the term for satans/devils (al-shayāṭīn), “the devils”, usually refer to evil jinn in the Qur'an.<ref name=":023" /> While Iblīs/al-shayṭān is a specific devil who takes on a more defined role in the Qur'an.

This Iblīs is in line with late-antique beliefs, with the devil is in some sense to be envisaged as the chief of the evil demons.<ref name=":123">Ibid. Kindle Edition. pp. 459</ref> Sinai (2023) notes for example one verse mentions Iblīs’s “offspring” (dhurriyyah, {{Quran|18|50}}), raising the possibility that the descendants in question are to be identified with wicked demons, and {{Quran|26|95}} speaks of the “hosts (junūd) of Iblīs” being cast into hell, especially since these hosts are mentioned in addition to “those who have gone astray” (al-ghāwūn) {{Quran|26|94}}, who would seem to refer to human sinners, the “hosts of Iblīs” are probably to be understood as the latter’s demonic minions.<ref name=":123" />
==== The existence and attributes of angels ====
Similarly to Judeo-Christian literature, the Quran, Hadith and Sira affirms the existence of angels, traditionally said to be made from light as mentioned in Islamic tradition (such as {{Muslim||2996|reference}}),<ref>[https://islamqa.info/en/answers/843/angels-in-islam#of-what-are-the-angels-created Angels in Islam.] Of what are the Angels created? Islam Q&A. 2000</ref> while other have asserted they are made from fire like jinn based on (see: {{Quran|38|73-76}} and {{Quran|7|11-12}}),<ref>El-Zein, Amira. ''Islam, Arabs, and the Intelligent World of the Jinn (Contemporary Issues in the Middle East) (Kindle Edition. pp. 44-46 ).'' Syracuse University Press.</ref> before humans ({{Quran|2|30}}).

They are also God's messengers like humans ({{Quran|22|75}}), with generally a humanoid shape,<ref>''malak | angel; angels.'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 632). Princeton University Press. Kindle Edition. ''Despite their wings and their potential invisibility, the default appearance of angels on earth is humanoid: “had we made him”—namely, the Qur’anic Messenger—“an angel, we would have made him a man (rajul),” i.e., endowed him with the appearance of an ordinary human, Q 6:9 affirms. Perhaps one is to understand that angels can exist in two different states of aggregation, as it were: a celestial one involving wings and invisibility to the human eye, and a state of manifestation to humans, in which they appear by and large like humans themselves (see also Burge 2012, 57). It is worth highlighting that Q 6:9, by virtue of employing the word rajul, additionally implies that angels are male. This corresponds to Biblical assumptions (e.g., Matt 16:5) and helps make sense of the Qur’anic polemic against belief in female angels (Q 17:40, 37:149–153, 43:16–19, 53:27–28; see also DTEK 102). A particular aspect of the angels’ humanoid appearance—namely, their possession of hands—is corroborated by Q 6:93, according to which the angels “stretch out their hands” for the wrongdoers when these latter are in the throes of death (DTEK 121). Moreover, it must be on account of the angels’ anthropomorphic appearance that Abraham initially mistook the divinely sent “messengers” (rusul) dispatched to him for ordinary humans, only realising their supernatural—i.e., angelic—status when his guests declined the food offered to them (Q 11:69–70 and 51:26–28; see below and Sinai 2020a, 282–283).26 The generally humanoid shape of Qur’anic angels also emerges from the fact that the female friends of Joseph’s Egyptian mistress so admire him that they exclaim, “This is no human but a noble angel!” (Q 12:31).''</ref> and have at least either two, three or four (pairs of) wings.{{Quote|{{Quran|35|1}}|All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]... He adds to the creation whatever He wishes. Indeed Allah has power over all things.}}They are said to hold God’s throne (in the heavens) {{Quran|69|17}} and some stand around it ({{Quran|40|7}}). Eight angels will carry the throne of God on Judgement Day ({{Quran|69|17}}). Two to the left and right of people write down everyone's deeds for judgment day ({{Quran|50|17-21}}), hovering above people ({{Quran|82|10-12}}). They also ask forgiveness for the faithful on Earth ({{Quran|42|5}}), help fight with believers against non-believers ({{Quran|8|12}}) chastise unbelievers ({{Quran|8|50}}). As well as blow the trumpets on judgement day<ref>[https://islamqa.info/en/answers/49009/what-is-meant-by-the-blowing-of-the-trumpet What is meant by the blowing of the Trumpet?] Islam Q&A. 2003.</ref> in e.g. {{Quran|6|73}} {{Quran|18|99}}

They praise and worship God constantly,<ref>Decharneux, Julien. ''Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (p. 311).'' De Gruyter. Kindle Edition.</ref> e.g. {{Quran|13|13}}, {{Quran|7|206}}, {{Quran|21|19}}, {{Quran|40|7}}, {{Quran|41|38}}, {{Quran|42|5}}, {{Quran|69|17}} and carry out his divine will - and unlike biblical angels, do not seem to be able to disobey god.<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 633). Princeton University Press. Kindle Edition. ''...“do as they are commanded” (Q 16:50, 66:6: yafʿalūna mā yuʾmarūn; see also 21:27: wa-hum bi-amrihi yaʿmalūn),30 “do not disobey God” (Q 66:6: lā yaʿṣūna llāha), and “do not deem themselves above serving him” (Q 7:206, 21:19: lā yastakbirūna ʿan ʿibādatihi; see also 16:49: wa-hum lā yastakbirūn)...''</ref>

{{Quran|72|8-9}} describes the firmament as being guarded by watchful protectors [ḥaras], who are undoubtedly angels.<ref>Decharneux, Julien. Creation and Contemplation: ''The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (Kindle Edition. pp. 313).'' De Gruyter.</ref> They play an active role in the cosmos by thwarting spying jinn/devils who attempt to eavesdrop on divine decrees from the 'exalted assembly' (''see: [[Shooting Stars in the Quran]]''). These intruders are repelled by stars or meteors ({{Quran|15|16-18}}, {{Quran|37|6-10}}, {{Quran|67|5}}, {{Quran|72|8-9}}.

These angelic beings have their roots in the mythology of Hebrew bible tradition, where these angels were lesser deites or messengers of the gods in the tradition of west Asian religion in the bronze age.
===== '''Cherubs''' =====
The Qur'an mentions 'al-muqarrabūn' [Those close to god]. The traditional view of 'al-muqarrabūn' is often a rank of angels.<ref>[https://theoceanofthequran.org/83-21/ The Ocean of the Qur'an: Q 83:21]</ref> Some academics have suggested these are [https://en.wikipedia.org/wiki/Cherub cherubs], which have existed in some classical Islamic cosmologies, such as the famous philosopher Ibn Sīnā's (often known as Avicenna in the West).<ref>Stephen Burge. ''"Angels (malāʾika)." [https://www.saet.ac.uk/Islam/Angels#section4.3 4.3 Angels in classical emanationist cosmologies]'' In St Andrews Encyclopaedia of Theology, edited by Brendan N. Wolfe et al. University of St Andrews. Article published August 29, 2024. <nowiki>https://www.saet.ac.uk/Islam/Angels</nowiki>. Journal TSAQAFAH ''[https://philarchive.org/archive/ARIDEA Divine Emanation As Cosmic Origin: Ibn Sînâ and His Critics] pp 334.'' Syamsuddin Arif* Institut Studi Islam Darussalam (ISID)</ref>{{Quote|Decharneux, Julien. Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (pp. 306-307). De Gruyter. Kindle Edition.|As for the cherubs, they are designated by the name al-muqarrabūn in a few passages: By no means! Surely the book of the pious is indeed in ‘Illiyīn. And what will make you know what ‘Illiyīn is? A written book. The ones brought near bear witness to it [yashhadu-hu l-muqarrabūna]. (Q 83:18 – 21) Despite the rather cryptic character of these verses, we see here the motif already studied of angels “witnessing” celestial phenomena. In another passage, Jesus and the angels are also called al-muqarrabūn (“the ones brought near”; Q 4:172). This designation is very odd, especially ascribed to Jesus. The word muqarrabūn sounds like a deformation of the Hebrew or Syriac word for “cherubs”, kerūbīm/krūbē. The name kerūbīm in the Bible is an Assyrian loanword and designates “those who pray” but the root KRB is not used otherwise in the Bible. The cherubs are specifically said to support God’s throne in the Bible (1 Sam 4:4; 2 Sam 6:2; 1 Ch 13:6; 2 K 19:15; Is 37:16; Ps 80:2, 90:1).713 In light of this function, the Qur’ān seems to distort the original Semitic root KRB into QRB so as to give a new meaning to these angels’ name. The cherubs are now muqarrabūn, “the ones close to God”.}}

==== Houri's (Heavenly Virgins) ====
{{Main|Houri (Heavenly Virgin)}}There are allegedly heavenly maidens to service righteous men in paradise. No equivalent male version exists for women (although there are indications in Islamic literature of cup-bearer boys for the homosexual enjoyment of men).<ref>[Do academics think there is a sexual connotation to this verse in Quran (76:19)? https://www.reddit.com/r/AcademicQuran/comments/xjgcsw/do_academics_think_there_is_a_sexual_connotation/].</ref>
{{Quote|{{Quran|56|22}}|And [for them are] fair women with large, [beautiful] eyes,}}{{Quote|{{Quran|78|33}}|and maidens with swelling breasts, like of age,}}

==== Gog and Magog (Yājūj and Mājūj) ====
''Main article: [[Historical Errors in the Quran#Massive wall of iron|Historical Errors in the Quran - Massive wall of iron]]''

The Qur'an relates a story where a servant of Allah ([[:en:Dhul-Qarnayn_and_the_Alexander_Romance|Dhul-Qarnayn]]) traps "Gog and Maggog" behind an iron wall where they will remain until judgment day (perhaps implying that are other than human creatures that live a beyond human lifespan, if not immortal), where they will then swarm the Earth. Most scholars say they are humans, for example Ibn Kathir says they are also descents of Noah through his son Yafith (Japheth), who was the father of the Turks; Turk referring to the group of them who were left behind the barrier which was built by Dhul-Qarnayn.<ref>Ibn Kathir (d 1373.) [https://quranx.com/Tafsir/Kathir/21.95 ''Commentary on Verse 21:96 (95-97)'']</ref> Though others such as al-Idrisi (d. 1165) say they are monsters, with some 120 cubits high and the same length wide among other non-human descriptions.<ref>van Donzel, Emeri; Schmidt, Andrea. ''Gog and Magog in Early Eastern Christian and Islamic Sources: Sallam's Quest for Alexander's Wall''. Leiden: Brill. ''pp. 91-92''. [[International Standard Book Number|ISBN]] [[Special:BookSources/9789004174160|9789004174160]], 2010. The full book and their analysis of the journey taken by Sallam can be read on the ''[https://archive.org/details/gogandmagoginearlyeasternchristianandislamicsources/page/n109/mode/2up Internet Archive linked here.] (page 110 of 229 the PDF)''</ref> However regardless if they are monsters or humans they are still mythical as clearly they would have been found if trapped behind a giant wall until judgement day given we have explored all the land on Earth.{{Quote|{{Quran|18|94}}|They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"}}{{Quote|{{Quran|21|96}}|Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend}}
==== Buraq, the winged horse ====
{{Main|Buraq}}While it took one week to travel from Mecca to Jerusalem (the location of the alleged 'farthest Mosque') by camel, Islamic scripture states that a magical winged horse, called the Buraq, transported Muhammad from Mecca to Jerusalem in a matter of minutes. Creatures like the Buraq were common characters in near-East myths.<ref>E.g. Adnan Qureshi, Christmas in North Korea, Cambridge Scholars Publishing 2020, pp. 141-142: ''Chollima joins the other mythical flying horses such as the horses of Eos, Helios, Apollo, Sol Invictus, and Pegasus (in Greek mythology), al-Buraq (a winged horse in Islamic tradition), Haizum (a heavenly winged horse, ridden by Gabriel according to Islamic tradition), Ponkhiraj (a flying horse from Bangladesh), and the wind horse (in Mongolian, ancient Turkish, and Tibetan traditions).''

& khosravi, M., taheri, A. (2018). 'A Comparative Study on the Image of “Buraq” in the Islamic Art with some Motifs of the Luristan Bronze', ''Journal of Archaeological Studies'', 10(2), pp. 67-81. doi: 10.22059/jarcs.2018.226529.142389</ref>{{Quote|{{Quran|17|1}}|
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things). }}
===The existence of magic and sorcerers===
''Main article: [[Qur'an, Hadith and Scholars:Witchcraft and the Occult]]''

No evidence has ever proven that magic is real. However, {{Quran|113|4}} ("evil of those who blow on knots") is reported in commentaries as referring to those who practice magic.<ref name=":022223">[https://quranx.com/tafsirs/113.4 Tafsirs for Quran 113:4]</ref> Knots were commonly associated with magic in antiquity.<ref name=":122223">Day, C. L. (1950). [https://www.jstor.org/stable/1520741 Knots and Knot Lore. Western Folklore], 9(3), 229–256</ref> The next verse, {{Quran|113|5}} ("evil of the envious when he envies), is said to refer to a superstitious belief known as 'The Evil Eye', a physical and mental supernatural condition that affects those who envy. For further explanation see the [[Qur'an, Hadith and Scholars:Witchcraft and the Occult|main article]].{{Quote|{{Quran|113|1-5}}|1. Say: I seek refuge in the Lord of the dawn 
2. From the evil of what He has created 
3. And from the evil of the utterly dark night when it comes 
4. And from the evil of those who blow on knots 
5. And from the evil of the envious when he envies}}At least once, humans are taught magic by satans (believed to be jinn) and angels ([[w:Harut and Marut|Harut and Marut]] are named in this verse):{{Quote|{{Quran|2|102}}|and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.}}
=== The Holy Spirit (rūḥ al-qudus) ===
{{Main|Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an}}The holy spirit in the Qur'an is presented sometimes as an angel or quasi-angelic intermediary or agent of God.<ref>''rūḥ | spirit rūḥ al-qudus | the holy spirit'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 355). Princeton University Press. Kindle Edition.</ref> Other times as a vivifying or fortifying principle emanating from God.<ref>Ibid. pp. 357</ref> Other times it is more complex to classify.<ref>Ibid. pp. 360</ref>
{{Quote|{{Quran|2|87}}|And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.}}{{Quote|{{Quran|66|12}}|And [the example of] Mary, the daughter of ʿImrān, who guarded her chastity, so We blew into [her garment] through Our angel [i.e., Gabriel], and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.}}

=== Sacred geography ===
Sacred (''ḥaram'')<ref>[https://lexicon.quranic-research.net/data/06_H/076_Hrm.html ''ḥā rā mīm'' (ح ر م)] Lane's Lexicon - Quranic Research ''ḥaram'' [https://lexicon.quranic-research.net/pdf/Page_0553.pdf Lane's Lexicon Book 1 page 553] & [https://lexicon.quranic-research.net/pdf/Page_0554.pdf 554]</ref> geography is in Qur'anic theology, currently in Mecca, the Ka'ba. The sacred house referred to as the sacred mosque/place of worship (''al-masjidi al-ḥarāmi'') E.g. {{Quran|17|1}} or the sacred house ''al-bayta al-haram'' {{Quran|5|2}}{{Quote|{{Quran|5|97}}|Allah has made the Ka‘bah, the Sacred House, standing for the people and [has sanctified] the sacred months and the sacrificial animals and the garlands [by which they are identified]. That is so you may know that Allah knows what is in the heavens and what is in the earth and that Allah is Knowing of all things.}}Similarly Jerusalem temple referred to as the furthest mosque (''al-masjidi al-aqṣā''), which although not directly called in the Qur'an it is implied at least was sacred, and later tradition was undecided on the matter.<ref>Neuwirth, Angelika. (2003). ''From the Sacred Mosque to the Remote Temple: Sūrat al-Isrā' between Text and Commentary.'' 10.1093/acprof:oso/9780195137279.003.0025. </ref>{{Quote|{{Quran|17|1}}|Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed, He is the All-hearing, the All-seeing.}}Israel is described as the holy land (''al-arḍa al-muqadasata'')<ref>[https://lexicon.quranic-research.net/data/21_q/037_qds.html ''qāf dāl sīn'' (ق د س)] Lane's Lexicon - Quran research

''muqadasata -'' [https://lexicon.quranic-research.net/pdf/Page_2497.pdf Lane's Lexicon Book 1 page 2497]</ref> by Moses.
{{Quote|{{Quran|5|21}}|O my people, enter the Holy Land which Allah has ordained for you, and do not turn your backs, or you will become losers.’}}
And a sacred valley (see also: {{Quran|79|16}}).

{{Quote|{{Quran|20|12}}|Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.}}

There is no evidence they are more sacred or special than anywhere else on Earth, therefore this is another superstition.

=== Sacred months ===
''Main article: [[Pre-Islamic Arab Religion in Islam#The%20Four%20Sacred%20Months|Pre-Islamic Arab Religion in Islam - The Four Sacred Months]]''

The Quran contains a mention of four sacred (''ḥurum)''<ref>[https://lexicon.quranic-research.net/data/06_H/076_Hrm.html ''ḥā rā mīm'' (ح ر م)] Lane's Lexicon - Quranic Research

''ḥurumun'' [https://lexicon.quranic-research.net/pdf/Page_0555.pdf Lane's Lexicon Book 1 page 555]</ref> months. These are the lunar-based months Dhul Qadha, Dhul Hijjah, Muharram and Rajab, from Arabic pagan beliefs (see [[Pre-Islamic Arab Religion in Islam#The Four Sacred Months|main article]]). {{Quote|{{Quran|9|36-37}}|Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah since the day He created the heavens and the earth; of these, four months are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]. Indeed, the postponing [sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allah and [thus] make lawful what Allah has made unlawful.}}{{Quote|{{Quran|9|5}}|And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.}}And similarly Ramaḍān is the month of fasting.
=== Tree of immortality ===
In jannah where Adam lives, there is a tree of immortality Adam is tempted by Satan to eat from.
{{Quote|{{Quran|20|120}}|Then Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?"}}
===The Lote Tree of the utmost Boundary (Sid'rati al-Muntahā)===
Lote tree's are a real type of tree (Ziziphus spina-christi) native to Arabia and the Middle East.<ref>[https://www.suewickison.com/products/lote-tree?srsltid=AfmBOorj_RU2x1OPxgfRe689M2TWw1g4uZTQLkpSolPGYnIatiIe7h6K Lote Tree | Sidr | Ziziphus spina-christi |] Plants of the Qur'an | Sue Wickison</ref> Different to the tree of eternity/immortality (شرجرة الخلدshajarati ul-khul'di) in paradise (jannah), the Qur'an mentions the Lote Tree (سِدْرَةِ sidra) of ''the utmost boundary (ٱلْمُنتَهَىٰ al-muntahā)''<ref>مُنْتَهَىٰ - [https://lexicon.quranic-research.net/pdf/Page_3029.pdf Lane's Lexicon pp.3029]</ref> near (but notably not in) the 'garden of abode', said to be 'covered' يَغْشَى yaghshā by something unspecified in Q53:16, typically taken by exegetes to mean by angels, light and/or golden animals.<ref>E.g. see [https://quranx.com/Tafsirs/53.16 Tafsirs on Q53:16]</ref>{{Quote|{{Quran|53|13-17}}|And certainly he saw him (in) descent another,
Near (the) Lote Tree (of) the utmost boundary,
Near it (is the) Garden (of) Abode.
when there covered the Lote Tree what covered it.
Not swerved the sight and not it transgressed.}}This furthest boundary/limit is said in the hadith to place the cosmic tree in the sixth heaven, where even celestial creatures cannot go beyond it marking the limit of creation to all but God; said to be seen by Muhammad in his Night Journey (mi’rāj) on the [[:en:Buraq|Buraq]] (E.g. {{Muslim||173|reference}}, {{Al Tirmidhi|2=5|3=44|4=3276}}, {{Bukhari|||3887|darussalam}} & {{Al Nasai|2=1|3=5|4=452}}), and by many Islamic exegetes.<ref>See [https://quranx.com/tafsirs/53.14 tafsirs on Q53:14]</ref>

This would align the cosmology of Islamic traditions supporting the idea that paradise (and therefore the garden of the abode) is in the [[seventh heaven]],<ref>[https://islamqa.info/en/answers/215011/where-are-paradise-and-hell#Where_is_Paradise Where is Paradise] | [https://islamqa.info/en/answers/215011/where-are-paradise-and-hell Where Are Paradise and Hell?] | 07/January/2015 islamqa</ref> while some traditions support the idea that paradise is above the seventh heaven,<ref>[https://www.islamweb.net/en/fatwa/107126/the-location-of-paradise-now#:~:text=Paradise%20that%20Allaah%20promised%20for,are%20many%20texts%20proving%20this. The location of Paradise now] | Paradise and Hell | Belief in the Hereafter | Islamic Creed | Fatwa | islamweb.net</ref> both place the tree relatively close to jannah. However others suggest that this specific ''garden of abode (jannatu l-mawā)'' is a separate garden/paradise to the eternal one all righteous Muslims will eventually enter, being instead where martyrs (those killed in war or for their religion) go before judgement day.<ref>E.g. see [https://quranx.com/Tafsirs/53.15 tafsirs on Q53:15]</ref><ref>See also Al-Kashshaaf on [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=2&tSoraNo=53&tAyahNo=7&tDisplay=yes&Page=3&Size=1&LanguageId=1 verse Q53:7] by Al-Zamakhshari (d. 538 AH / 1143 CE)</ref>

Either way there is no evidence of a celestial tree, which must be supernatural to survive outside of an Earthly plant ecosystem.

=== Humans agree to worship god before their existence ===
Humans are said to have verbally agreed that Allah is their lord, so they cannot say they were unaware on judgment day, most commonly taken by classical Islamic commentaries (and hadith) as a magical temporary pre-existent creation before the current life that we all forget,<ref>See commentaries such as Al-Jalalyan, Ibn Kathir and Maududi on [https://quranx.com/tafsirs/7.172 Q7:172]</ref> though it is hard to know given the forgetting what the purpose of the this agreement is.{{Quote|{{Quran|7|172}}|And when (was) taken (by) your Lord from (the) Children (of) Adam - from their loins - their descendants and made them testify over themselves, "Am I not your Lord?" They said, "Yes we have testified." Lest you say (on the) Day (of) the Resurrection, "Indeed, we were about this unaware."}}
=== The soul is taken away during sleep ===
Like many other religions, the Qur'an affirms the idea that humans have a 'soul' that is separate to the physical body (the concept itself now a controversial idea now we know so much of what would be traditionally ascribed to a soul such as personality and memory comes from physical processes in the brain,<ref>Valk SL, Hoffstaedter F, Camilleri JA, Kochunov P, Yeo BTT, Eickhoff SB. ''Personality and local brain structure: Their shared genetic basis and reproducibility.'' Neuroimage. 2020 Oct 15;220:117067. doi: 10.1016/j.neuroimage.2020.117067. Epub 2020 Jun 20. PMID: 32574809; PMCID: PMC10251206.</ref> and can be damaged by physical actions such as brain trauma<ref>[https://www.charliehealth.com/mental-health/trauma/can-trauma-cause-memory-loss Can Trauma Cause Memory Loss?] Charlie Health </ref> and psychoactive drugs<ref>Treatment for Stimulant Use Disorders: Updated 2021 [Internet]. Rockville (MD): ''Substance Abuse and Mental Health Services Administration (US); 1999. (Treatment Improvement Protocol (TIP) Series, No. 33.) Chapter 2—How Stimulants Affect the Brain and Behavior.'' Available from: <nowiki>https://www.ncbi.nlm.nih.gov/books/NBK576548/</nowiki></ref>).

According to the Qur'an, humans have souls that are taken away during sleep time.<ref>See classical commentaries on these verses such as Al-Jalalayn on [https://quranx.com/Tafsir/Jalal/39.42 Q39:42], [https://quranx.com/Tafsir/Jalal/6.60 Q6:60] and Ibn Kathir on [https://quranx.com/Tafsir/Kathir/39.41 Q39:41-2] and [https://quranx.com/Tafsir/Kathir/6.60 Q6:60]</ref>
{{Quote|{{Quran|39|42}}|Allah takes the souls at the time of their death, and those who have not died, in their sleep. Then He retains those for whom He has ordained death and releases the others until a specified time. There are indeed signs in that for a people who reflect.}}
{{Quote|{{Quran|6|60}}|It is He who takes your souls by night, and He knows what you do by day, then He reanimates you therein so that a specified term may be completed. Then to Him will be your return, whereat He will inform you concerning what you used to do.}}
Because of this, classical Islamic scholars have called sleep 'a lesser death'.<ref>E.g. Ibn Kathir on [https://quranx.com/Tafsir/Kathir/39.41 Q39:41-2]</ref> Modern science now understands the cause and biological functions that occur during sleep are numerous and complex, and vital to the body for e.g. hormonal regulation, waste clearance, memory, the immune system etc - in highly active processes, in no accurate way comparable to death.<ref>[https://www.ninds.nih.gov/health-information/public-education/brain-basics/brain-basics-understanding-sleep Brain Basics: Understanding Sleep]. National Institute of Neurological Disorders and Stroke (.gov)

For in depth information about what happens during sleep aimed at the general reader, see Professor Matthew Walker's ''"Why we sleep: unlocking the power of sleep and dreams"''</ref>
== Natural processes ascribed to God and magical properties assigned to inanimate objects ==
It could be argued that there is no randomness or natural law in the Qur'an, but rather every single thing including all causal events and interactions are not the results of material conditions and conjunctions, but rather determined by God/Allah's current will; an opinion argued by many Muslim theologians,<ref>Rudolph, Ulrich, 'Occasionalism', in Sabine Schmidtke (ed.), ''The Oxford Handbook of Islamic Theology'', Oxford Handbooks (2016; online edn, Oxford Academic, 3 Mar. 2014), <nowiki>https://doi.org/10.1093/oxfordhb/9780199696703.013.39</nowiki>, accessed 28 Mar. 2025.</ref> such as al-Ghazālī who claims that God is the ultimate cause.<ref>[https://www.ghazali.org/articles/kamali.htm CAUSALITY AND DIVINE ACTION: THE ISLAMIC PERSPECTIVE.] Mohammad Hashim Kamali. Ghazali.org</ref>
Decharneux (2023) highlights that God in the Qur'an is highly active in the cosmos, not just at the beginning of creation to set the world in place.{{Quote|Decharneux, Julien. De Gruyter. 2023. Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47) (pp. 143).|The text repeatedly ascribes to God the cosmic role of sustaining the world. God continuously provides humans with food and necessary supplies (e. g. Q 6:96, 7:9, 26:75, 28:57, 29:60, 30:40, 34:24, 36:71 – 73). He is also responsible for the regularity of astral motions in the sky (e. g. Q 7:54, 13:2, 14:33, 16:12, 29:61, 31:29, 35:13, 39:5), for the succession of day and night (e. g. Q 14:33, 16:12), as well as any other things that allow humans to live on a daily basis. All these passages show that the Qur’ān grants to the theme of the creatio continua (“continuous creation”; i. e. maintenance of the universe) a prominent place within the overall Qur’ānic cosmological discourse. This is hardly surprising given the natural theological system described in the first chapter. God’s creatorship is observable in the cycles and the regularity of the world.}}And similarly Sinai (2023).{{Quote|allāh {{!}} God Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 62-63). Princeton University Press. Kindle Edition.|Even after having been fully set up, the natural realm is thus in no way causally independent of its creator, whom Q 55:29 describes as incessantly busy (kulla yawmin huwa fī shaʾn, “everyday he is engaged in something”).}}In similar fashion to the control seen in the doctrine of [[:en:Qur'an,_Hadith_and_Scholars:Predestination#Qur'an|Predestination in the Qur'an]], events aren't given a somewhat random cause and effect of individual people working within the laws of nature that have been set, but rather God interacts constantly. He (Allāh) regulates affairs from the heaven to the earth {{Quran|32|5}}, gives favour to people {{Quran|16|53}} and chooses when they die {{Quran|32|11}}, as with every nation {{Quran|7|34}} and thing {{Quran|6|67}}. He is seen as deciding the outcome of battles {{Quran|36|74-75}} (which other gods cannot {{Quran|46|28}}) and working through believers to fight unbelievers {{Quran|8|17}}<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. 2.4 An Act of God by Human Hands (p. 58-59) (Kindle Edition pp. 165-166)'' Lexington Books. 2018.</ref> and sending invisible angels to Muhammad {{Quran|3|123-126}}, {{Quran|33|9}}, {{Quran|9|26}} (cf: {{Quran|3|123-126}}) etc.

=== Natural processes explained by science as miracles ===

==== Wind & rain ====
Wind is seen as a sign of God {{Quran|35|9}} rather than from heat differences,<ref>[https://www.eia.gov/energyexplained/wind/ Wind explained.] U.S Energy information Administration. Last reviewed December 2023. </ref> and God is said to bring down rain, rather than the natural process of water droplets<ref>[https://www.britannica.com/science/water-cycle Water Cycle Entry] - Britannica

[https://scijinks.gov/rain/ What Makes It Rain?] Water and Ice. NOAA SciJinks.gov </ref> condensing onto one another within a cloud, causing the droplets to grow - which when these water droplets get too heavy to stay suspended in the cloud, they fall to Earth as rain (cf: {{Quran|43|11}}). This is in line with the pre-Islamic Arabic poets worldview. <ref>See [https://ora.ox.ac.uk/objects/uuid:977914cb-d783-4949-aed4-f0b6c2eaa562/files/m34f1a166246ec073a79d42ea09d9cc1a Rain-Giver, Bone-Breaker, Score-Settler: Allāh in Pre-Quranic Poetry], ''pp. 15, pp.18, pp. 27-30: Chapter 6. Allāh as Creator and Provider of Rain.'' New Haven, Connecticut: American Oriental Society, 2019. Essay 15. Nicolai Sinai. </ref>

==== Lightning ====
The Qur'an states that lighting is a sign shown by god for fear (''khawfan'') and hope (''waṭamaʿan),'' however now we know that lightening is simply an electrical phenomena caused by negative and positive charges in clouds or between the cloud and the ground build up and suddenly discharge, creating a bright flash,<ref name=":0">[https://www.weather.gov/safety/lightning-science-overview Understanding Lightning Science.] Safety. National Weather Service.</ref> (i.e. explained by science), it is difficult to see why it would give people hope.
{{Quote|{{Quran|30|24}}|And among His Signs, He shows you the lightning, by way both of fear and of hope, and He sends down rain from the sky and with it gives life to the earth after it is dead}}

==== Ships sailing ====
Allah causes ships to stay afloat (and presumably sink) ({{Quran|55|24}}, {{Quran|17|70}}, {{Quran|17|66}}) rather than the scientific principle of buoyancy<ref>[https://letstalkscience.ca/educational-resources/stem-explained/why-do-ships-float Why do ships float?] Amy McDonald. 2019. STEM Explained. Let's Talk Science</ref> (and essentially randomness of those who's boats do not work).

==== The baby's sex and Infertility ====
Allah is said to cause infertility, which we now know has many medical causes, some of which are preventable.<ref>[https://www.mayoclinic.org/diseases-conditions/infertility/symptoms-causes/syc-20354317 Infertility - Symptoms and causes.] Diseases & conditions. Mayo Clinic.org</ref>
{{Quote|{{Quran|42|49-50}}|He creates whatever He wants and bestows female to whomever He wants and bestows male to whomever He wants. Or He mingles them, males and females, and He makes barren whom He pleases. Lo! He is Knower, Powerful.}}

==== The embryo's sex ====
{{Main|Embryology in the Quran}}
In the same verse as above {{Quran|42|49-50}} God is said to decide who is male and who is female, rather than the sex chromosome of the sperm cell that fertilizes the ovum.<ref>For a simple explanation, see: ''[https://kidshealth.org/en/parents/week2.html#:~:text=Every%20egg%20has%20an%20X,baby%20will%20be%20a%20boy. Pregnancy Calendar: Your Baby's Development] Kidshealth.org'' or ''Pampers: [https://www.pampers.co.uk/pregnancy/pregnancy-symptoms/article/what-determines-the-sex-of-a-baby At What Point is a Baby's Sex Determined? 2023.]''</ref> A sahih hadith clarifies that this is determined by whether the mother or father reaches sexual climax first.<ref>{{Bukhari|||3329|darussalam}}</ref>

=== Inanimate objects and animals worship God ===
Inanimate objects that do not have a consciousness like those with complex brains, so are not capable of worshipping anything.

{{Quote|{{Quran|13|13}}|The Thunder celebrates His praise, and the angels [too], in awe of Him, and He releases the thunderbolts and strikes with them whomever He wishes. Yet they dispute concerning Allah, though He is great in might.}}{{Quote|{{Quran|22|18}}|Have you not regarded that whoever is in the heavens and whoever is on the earth prostrates to Allah, as well as the sun, the moon, and the stars, the mountains, the trees, and the animals and many humans? And many have come to deserve the punishment. Whomever Allah humiliates will find no one who may bring him honour. Indeed Allah does whatever He wishes.}}

Even their shadows do somehow.

{{Quote|{{Quran|13|15}}|To Allah prostrates whoever there is in the heavens and the earth, willingly or unwillingly, and their shadows at sunrise and sunset.}}Everything in the cosmos (presumably covering the vast amounts of near-empty space and elements) worships and prostrates before him, as does every animal and angel, all allegedly fearing God ({{Quran|16|49-50}}, {{Quran|22|18}}), including the birds, which do so while flying ({{Quran|24|41}}), and trees ({{Quran|55|6}}).

==== Inanimate objects refused the task of being God's followers, but humans accepted ====
It is hard to know what was meant by this or why Allah would offer an inanimate object with no biology for consciousness that he already knew couldn't answer the task, nor how they refused it. Some classical Islamic commentaries say they could speak at the time.<ref>E.g. Al-Jalalayn on verse [https://quranx.com/Tafsir/Jalal/33.72 33:72]</ref>{{Quote|{{Quran|33|72}}|Indeed We presented the Trust to the heavens and the earth and the mountains, but they refused to undertake it and were apprehensive of it; but man undertook it. Indeed he is most unjust and ignorant.}}

=== Allah speaks to the heavens/skies and the earth and they respond ===
{{Quote|{{Quran|41|11}}|Then He turned towards the heaven when it was smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’"}}
=== Anthropomorphisms of Allāh ===
Allah is not a totally transcendent God, as he is described as having human features in several verses in the Qur'an. Many hadith also support this view.<ref>Holtzman, L. (2018). [https://www.google.co.uk/books/edition/Anthropomorphism_in_Islam/BPdJEAAAQBAJ?hl=en&gbpv=0 Anthropomorphism in Islam: The Challenge of Traditionalism (700-1350)]. United Kingdom: Edinburgh University Press.

See many examples and debates around their authenticity in early Islam in ''Chapters 1, 2 and 3.''</ref>
==== Hands ====
Sinai (2023) notes the parallels with pre-Islamic and contemporary literature suggesting that these verses are to be taken literally.<ref>allāh {{!}} God Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 73-74). Princeton University Press. Kindle Edition.

''...in Q 38:75 God upbraids Iblīs for failing to “prostrate to what I have created with my hands,” bi-yadayya. As recognised by al-Ashʿarī (Gimaret 1990, 326), the point of God’s statement here is presumably to highlight a trait of Adam that endows him with peculiar dignity and elevates him over Iblīs—namely, the fact that God has formed Adam in a more intimate fashion than other creatures. Hence, although the Qur’anic God is perfectly capable of creating by verbal fiat, as maintained in places like Q 2:117 and 3:47 (when God “decides on [creating] something, he merely says to it, ‘Be,’ and it is,” idhā qaḍā amran fa-innamā yaqūlu lahu kun fa-yakūn), he can also create in what is literally a hands-on manner, by making use of his own limbs.106 In passing, one may note that the claim that humans were fashioned manually has pre-Qur’anic parallels that lend further support to taking it quite literally. According to Aphrahat, Adam alone was created by God’s own hands while everything else was created by God’s word (Demonstrations 13:11 = Parisot 1894, 563–566, identified in BEQ 46). The same idea is developed at length by Jacob of Sarug (Mathews 2020, 46–51, ll. 2157–2194): whereas all other creatures were brought into existence by a divine “signal” (remzā; cf. Decharneux 2019, 244–245), Adam was uniquely created by God’s hands (l. 2169)—an instance of divine self-abasement that prefigures the incarnation of Christ (ll. 2189–2194). The Cave of Treasures also reports that Adam was shaped by God’s “holy hands” (Ri 1987, ch. 2:12; see Zellentin 2017, 109).107''</ref>{{Quote|{{Quran|38|75}}|He said, ‘O Iblis! What keeps you from prostrating before that which I have created with My [own] two hands? Are you arrogant, or are you one of the exalted ones?’}}
{{Quote|allāh {{!}} God Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 73-74). Princeton University Press. Kindle Edition.|2=...in Q 38:75 God upbraids Iblīs for failing to “prostrate to what I have created with my hands,” bi-yadayya. As recognised by al-Ashʿarī (Gimaret 1990, 326), the point of God’s statement here is presumably to highlight a trait of Adam that endows him with peculiar dignity and elevates him over Iblīs—namely, the fact that God has formed Adam in a more intimate fashion than other creatures. Hence, although the Qur’anic God is perfectly capable of creating by verbal fiat, as maintained in places like Q 2:117 and 3:47 (when God “decides on [creating] something, he merely says to it, ‘Be,’ and it is,” idhā qaḍā amran fa-innamā yaqūlu lahu kun fa-yakūn), he can also create in what is literally a hands-on manner, by making use of his own limbs.106 In passing, one may note that the claim that humans were fashioned manually has pre-Qur’anic parallels that lend further support to taking it quite literally. According to Aphrahat, Adam alone was created by God’s own hands while everything else was created by God’s word (Demonstrations 13:11 = Parisot 1894, 563–566, identified in BEQ 46). The same idea is developed at length by Jacob of Sarug (Mathews 2020, 46–51, ll. 2157–2194): whereas all other creatures were brought into existence by a divine “signal” (remzā; cf. Decharneux 2019, 244–245), Adam was uniquely created by God’s hands (l. 2169)—an instance of divine self-abasement that prefigures the incarnation of Christ (ll. 2189–2194). The Cave of Treasures also reports that Adam was shaped by God’s “holy hands” (Ri 1987, ch. 2:12; see Zellentin 2017, 109).107}}

==== Eyes ====
{{Quote|{{Quran|11|37}}|Build the ark before Our eyes and by Our revelation, and do not plead with Me for those who are wrongdoers: they shall indeed be drowned.’}}{{Quote|{{Quran|20|39}}|"That cast him in the chest then cast it in the river, then let cast it the river on the bank; will take him an enemy to Me, and an enemy to him." And I cast over you love from Me, and that you may be brought up under My eye.}}{{Quote|{{Quran|52|48}}|So submit patiently to the judgement of your Lord, for indeed you fare before Our eyes. And celebrate the praise of your Lord when you rise [at dawn]}}

==== Sitting upright ====
Further adding to the special aspect, Sinai (2023) writes, these anthropomorphisms are further bolstered as literal with him "sitting" on a throne, which angels will carry specifically in the sky, most likely the highest one; i.e. part of the cosmos rather than a separate supernatural "universe" or in a state of indescribable non spatial existence. {{Quote|allāh {{!}} God Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 74). Princeton University Press. Kindle Edition.|Qur’an quite literally understands God to possess a countenance, sensory percipience, and limbs capable of touching, grasping, or imparting movement that the Islamic scripture employs various idioms and formulae involving these features. After all, there is no Qur’anic equivalent to Ephrem’s caveat that God only “put on the names of body parts”—i.e., speaks of himself in anthropomorphic and anthropopathic language—due to the weakness of human understanding (Beck 1955, no. 31:1–4). The Qur’anic God, therefore, is not merely a body but also, at least in some sense, an anthropomorphic body: he is endowed with a face, he is empirically receptive to worldly occurrences (rather than just knowing about them), and he can directly, with his own body, manipulate objects in the world. That the divine body has a fundamentally humanoid shape is further accentuated by the use of the verb istawā, “to stand up straight” or “to sit upright,” which is applied both to God, indicating the modality of his being located on the throne (Q 7:54, 10:3, 13:2, 20:5, 25:59, 32:4, 57:4),108 and to humans, who are described as “sitting upright” in a boat or on the back of a mount (Q 23:28, 43:13; see CDKA 142).}}
==== Made of light/photons ====
God is described as being made of light, which we now know from modern science would essentially be saying he is made of photons.<ref>[https://www.symmetrymagazine.org/article/what-is-a-photon?language_content_entity=und What is a photon?] Symmetry Magazine. Amanda Solliday and Kathryn Jepsen. 2021</ref>{{Quote|{{Quran|39|69}}|And (will) shine the earth with (the) light (of) its Lord and (will) be placed the Record and (will) be brought the Prophets and the witnesses, and it (will) be judged between them in truth, and they will not be wronged.}}
Similarly in regards to light Sinai (2023) notes:

{{Quote|allāh {{!}} God Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 71). Princeton University Press. Kindle Edition.|Nonetheless, with regard to Q 39:69 it seems more likely that the verse speaks of literal light, given that the same context also mentions the blowing of the eschatological trumpet (v. 68) and the display of the celestial register of deeds in preparation for the judgement (v. 69). But if reference is to concrete light rather than to the metaphorical light of divine guidance, then it stands to reason that this is light emitted by God, who arrives in order to judge humans and other moral agents.}}

And:

{{Quote|allāh {{!}} God Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 69). Princeton University Press. Kindle Edition.|The obvious reading of the material just surveyed is that the Qur’an considers God to be at least in principle visible and to be spatially located. The Qur’anic God cannot, therefore, be immaterial in any strict sense.}}

==== Human emotions ====
'''Anger and wrath'''

God is said to have human emotions in the Qur'an such as anger (''ghadab'') (Q 1:7; cf. 4:93; 5:60; 7:71, 152; 8:16; 16:106; 20:81; 42:16; 48:6; 58:14; 60:13), and we see for example in Q 4:93,which deals with those who commit murder, we see that God does not simply send murderers to hell; he also grows angry with them.<ref>Reynolds, Gabriel Said. ''Allah: God in the Qur'an (p. 162).'' Yale University Press. Kindle Edition.</ref>{{Quote|{{Quran|4|93}}|Should anyone kill a believer intentionally, his requital shall be hell, to remain in it [forever]; Allah shall be wrathful at him and curse him and He shall prepare for him a great punishment.}}This anger frequently causes Allah to actively take vengeance on them.<ref>Reynolds, Gabriel Said. ''Allah: God in the Qur'an (p. 176-202). Chapter 8: The Avenger.'' Yale University Press. Kindle Edition.</ref>

'''Loving'''

{{Quran|60|8}} Durie (2018) notes that in contrast to the bible, the title ''al-wadūd'' “one who loves” is used of Allah only twice (Q85:14; Q11:90).<ref>''The Qurʾan and its Biblical Reflexes: Investigations into the Genesis of a Religion. pp.107.'' Durie, Mark. Lanham, MD: Lexington Books, 2018.</ref>

'''Not loving'''

Reynolds (2020) notes{{Quote|Reynolds, Gabriel Said. Allah: God in the Qur'an (p. 167). Yale University Press. Kindle Edition. |There are indeed those whom the God of the Qur’an does not love. “God does not love any sinful unbeliever” (Q 2:276). “God does not love the faithless” (Q 3:32; cf. 30:45).9 God also does not love the wrongdoers (Q 3:57, 140; 42:40), the transgressors (Q 2:190, 5:87, 7:55), the arrogant (Q 4:36, 16:23, 31:18, 57:23), the proud (Q 4:36, 31:18, 57:23), the wasteful (Q 6:141, 7:31), the treacherous (Q 8:58, 22:38), the corrupt (Q 5:64, 28:77), and the boastful (Q 28:76).}}'''Hating'''

{{Quran|40|10}} even speaks of God’s “hate” (maqt) of unbelievers.<ref>Reynolds, Gabriel Said. ''Allah: God in the Qur'an (pp. 167-168).'' Yale University Press. Kindle Edition.</ref>

'''Pleasure'''

Alongside other human emotions God can feel pleasure ({{Quran|98|8}}).

'''Other'''

Both God and Humans are said to have a sunnah<ref>See verses in the Qur'an in the Noun section of the root [https://corpus.quran.com/qurandictionary.jsp?q=snn ''sīn nūn nūn'' (س ن ن)] on Quran Corpus.</ref> or "customary way" of acting<ref>''The Qurʾan and its Biblical Reflexes: Investigations into the Genesis of a Religion. pp.177.'' Durie, Mark.</ref> (e.g. {{Quran|35|43}}).

==Miracles and myths==
Miracles and myths, often taken via prophets but other times directly by Allah are listed below. Many are absurd and contradict science.
=== Prophet Miracles ===
=== Noah (Nūḥ) ===
==== Lived to be 950+ years old ====
Noah is said to be be at least 950 years old, with many traditional Islamic commentators taking this to mean he was preaching for this long until the flood came, and was therefore older in total (many exegetes for example say he was granted prophethood at age 40),<ref>See commentaries from [https://quranx.com/tafsirs/29.14 ''Islamic scholars on Q29:14'']</ref> and we are not told how long he lives after these events, but this could easily push him to be over a 1,000 years old in total. The legendary lifespan is typical for prophets and patriarchs in from the first part of the book of Genesis in the bible and is recorded for several other patriarchs there.{{Quote|{{Quran|29|14}}|Certainly We sent Noah to his people, and he remained with them for a thousand-less-fifty years. Then the flood overtook them while they were wrongdoers.}}

=== Adam (ʾĀdam) ===
Adam is not said to have performed any miracles directly (or through Allah) in the Qur'an, though he was magically created from clay rather than evolving.<ref>McAuliffe, J. D. (Eds.). (01 Jan. 2001). "Encyclopaedia of the Qur'ān". In Encyclopaedia of the Qur'ān. Leiden, The Netherlands: Brill. Retrieved Mar 8, 2025, from <nowiki>https://brill.com/view/serial/ENQU</nowiki> ''Page 24.'' ''Adam and Eve.'' Read for [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n61/mode/2up free on internet archive, page (62/3956) of the PDF]

''The Quran mentions several materials from which Adam was created, i.e. earth or dust (twrab, Q 3:59), clay (tan, Q7:12; see cLAy), and sticky clay or mud (tin lazib). More specifically, it is described as “clay from fetid foul mud” (salsal min hama’ masnin) and “clay like earthenware,” 1.e. baked or dry clay (salsal ka-l-fakhkhar). These terms are commonly interpreted as describing the different states of a single material.'' </ref> And [[User:CPO675/Sandbox 1#The Holy Spirit (Rūḥ al-qudus)|the holy spirit]] was made to create him (e.g. {{Quran|15|29}}, {{Quran|32|6-9}} and {{Quran|38|72}}). According to the Qur'an, he lived in paradise amoung the angels (and at least one jinn who turned into 'the devil') "Allah placed Adam in a paradisical Garden. After Adam sinned by eating from the forbidden tree (Tree of Immortality) after God forbade him from doing so, then paradise was declined to him and he was sent down to live on Earth."

==== Eve (Ḥawwā') ====
Though not mentioned by name in the Qur'an, the mate miraculously created from Adam is interpreted as Eve, and named in the [https://sunnah.com/search?q=eve hadith] and commentaries. No miracles are directly attributed to her either, but she originally lived in jannah (paradise), and is also miraculously created, as Shock (2006) notes "the early commentators report that she was created from the lowest of Adam’s ribs (qusayra) — which is sometimes also understood as the shortest rib",<ref>McAuliffe, J. D. (Eds.). (01 Jan. 2001). "Encyclopaedia of the Qur'ān". In Encyclopaedia of the Qur'ān. Leiden, The Netherlands: Brill. Retrieved Mar 8, 2025, from <nowiki>https://brill.com/view/serial/ENQU</nowiki> ''Page 24.'' ''Adam and Eve.'' Read for [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n61/mode/2up free on internet archive, page (62/3956) of the PDF]</ref> also [[Scientific Errors in the Quran#Evolution|contradicting evolution]] as the first woman.
{{Quote|{{Quran|4|1}}|O mankind! Be wary of your Lord who created you from a single soul, and created its mate from it, and from the two of them scattered numerous men and women. Be wary of Allah, in whose Name you adjure one another and [of severing ties with] blood relations. Indeed Allah is watchful over you.}}

=== Abraham (Ibrāhīm) ===
==== Magically cooling fire ====
Abraham is thrown into a fire that magically cools for him and burns only his chains.<ref>Tafsir al-Jalalayn on [https://quranx.com/Tafsir/Jalal/21.69 verse 21:69]</ref>{{Quote|{{Quran|21|69}}|We said, ‘O fire! Be cool and safe for Abraham!’}}
==== Cut up birds and bring them back to life ====
{{Quote|{{Quran|2|260}}|And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Catch four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’}}
==== '''Shown the universe''' ====
{{Quote|{{Quran|6|75}}|And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith].}}
==== Gives Abraham and his old wife a child ====
{{Quote|{{Quran|11|69-73}}|“There came Our messengers to Abraham with glad tidings. They said, ‘Peace!’ He answered, ‘Peace!’ and hastened to entertain them with a roasted calf. But when he saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’ And his wife was standing (there), and she laughed, but We gave her glad tidings of Isaac, and after him, of Jacob. She said, ‘Alas for me! shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing!’ They said, ‘Dost thou wonder at Allah’s decree? The grace of Allah and His blessings on you, O, ye people of the house! For He is indeed worthy of all praise, full of all glory!’”}}
=== Ishmael (ʾIsmāʿīl) ===
Ishmael is Abraham's son, who God originally asks Abraham to sacrifice Ishmael to prove his devotion ({{Quran|37|100-108}}). Ishmael agrees but God swaps him with a ram (according to Islamic commentaries on this verse) before he completes it.<ref>See commentaries on [https://quranx.com/tafsirs/37.107 verse 37:107]</ref>
{{Quote|{{Quran|37|107}}|And We ransomed him with a sacrifice great,}}

=== Abel (Hābīl) and Cane (Qābīl) ===
A raven sent from God shows Abel where to bury his brother Cain.{{Quote|{{Quran|5|31}}|Then Allah sent a crow, exploring in the ground, to show him how to bury the corpse of his brother. He said, ‘Woe to me! Am I unable to be [even] like this crow and bury my brother’s corpse?’ Thus he became regretful.}}

=== Jonah (Yunus) ===

==== Living inside a big fish ====
The Quran presents a version of the Biblical tale in which Jonah is swallowed by a whale ('the big Fish') and then lives in the whale for some time while praying. This legendary account is copied from the simiarly fantastic account in the bible's book of Jonah.{{Quote|{{Quran|37|142}}|Then the big Fish did swallow him, and he had done acts worthy of blame. Had it not been that he (repented and) glorified Allah, He would certainly have remained inside the Fish till the Day of Resurrection. But We cast him forth, on the naked shore in a state of sickness}}

=== Joseph (Yūsuf) ===
==== Dream interpreting ====
Birds are seen in a dream which Joseph interprets in reality.{{Quote|{{Quran|12|36-41}}|There entered the prison two youths along with him. One of them said, ‘I dreamt that I am pressing grapes.’ The other said, ‘I dreamt that I am carrying bread on my head from which the birds are eating.’ ‘Inform us of its interpretation,’ [they said], ‘for indeed we see you to be a virtuous man.’ He said, ‘Before the meals you are served come to you I will inform you of its interpretation. That is among things my Lord has taught me. Indeed, I renounce the creed of the people who have no faith in Allah and who [also] disbelieve in the Hereafter... ...O my prison mates! As for one of you, he will serve wine to his master, and as for the other, he will be crucified and vultures will eat from his head. The matter about which you inquire has been decided.’}}

==== A shirt regains his sons sight ====
Here, Jacob (Ya'qūb) (Joseph's son e.g. {{Quran|12|80}}) is blind, and when Joseph arranges for him to be brought to Egypt for their reunion, he instructs his brothers to place the shirt on Jacob's face, miraculously restoring his sight.
{{Quote|{{Quran|12|93-96}}|Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’ As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’ They said, ‘By God, you persist in your inveterate error.’ When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’}}

=== Job (Ayyūb) ===

==== Magic water spring ====
Though he doesn't seem to perform any miracles directly like Jesus or Moses in the Qur'an, Allah instructs him to strike the ground with his foot, and a spring of water emerges, which heals him.<ref>See commentaries on [https://quranx.com/tafsirs/38.42 verse 38:42]</ref> This might be considered a divine blessing or sign rather than a miracle performed by Job himself.

{{Quote|{{Quran|38|42}}|[We told him:] ‘Stamp your foot on the ground; this [ensuing spring] will be a cooling bath and drink.’}}

=== Moses (Mūsā) ===
==== Sea split in half ====
The Quran present a version of the Biblical story where Moses splits the sea and crosses it with the Israelites. The entire Moses story as we have it both in the bible and derived forms such as the Qur'an is wholy legendary in nature as there's no evidence from the record of Egypt's ancient history that Moses ever existed.
{{Quote|{{Quran|2|50}}|
And remember '''We divided the sea for you''' and saved you and drowned Pharaoh's people within your very sight. }}

==== Stick turned serpent ====
The Quran states that Moses' staff transformed into a serpent.{{Quote|{{Quran|7|107}}|
Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)! }}
==== Plagues of Egypt ====
{{Quote|{{Quran|7|133}}|So We sent against them a flood and locusts, lice, frogs and blood, as distinct signs. But they acted arrogantly, and they were a guilty lot.}}
==== Mountain lifted up and dropped in front of him (from Allah) ====
{{Quote|{{Quran|7|143}}|When Moses arrived at Our tryst and his Lord spoke to him, he said, ‘My Lord, show [Yourself] to me, that I may look at You!’ He said, ‘You shall not see Me. But look at the mountain: if it abides in its place, then you will see Me.’ So when his Lord disclosed Himself to the mountain, He levelled it, and Moses fell down swooning. When he recovered, he said, ‘Immaculate are You! I turn to You in penitence, and I am the first of the faithful.’}}{{Quote|{{Quran|2|63}}|And when We took a pledge from you, and raised the Mount above you, [declaring], ‘Hold on with power to what We have given you and remember that which is in it so that you may be Godwary.’}}
==== Moses's magic white hand ====
{{Quote|{{Quran|27|12}}|‘Insert your hand into your shirt. It will emerge white and bright, without any fault—among nine signs meant for Pharaoh and his people. Indeed they are a transgressing lot.’}}
==== 12 Springs magically appear from a rock ====
{{Quote|{{Quran|12|60}}|And when Moses prayed for water for his people, We said, ‘Strike the rock with your staff.’ Thereat twelve fountains gushed forth from it; every tribe came to know its drinking-place. ‘Eat and drink of Allah’s provision, and do not act wickedly on the earth, causing corruption.’}}
==== Dead fish (for food) comes back to life at the junction of the two seas ====
{{Main|A Barrier Between Two Seas and the Cosmic Ocean}}Moses's dead fish comes back to life at the junction of the two seas, in a verse [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature#Moses, his servant and the fish|paralleling late antique Christian literature.]] {{Quote|{{Quran|18|61-63}}|So when they reached the confluence between them, they forgot their fish, which found its way into the sea, sneaking away. Then when they had passed beyond he said to his boy, "Bring us our morning meal. Certainly we have suffered in our journey this, fatigue." He said, 'What thinkest thou? When we took refuge in the rock, then I forgot the fish-and it was Satan himself that made me forget it so that I should not remember it -- and so it took its way into the sea in a manner marvellous.'}}
==== Mooing statue ====
The Qur'an describes a statue of a calf that was capable of mooing.{{Quote|{{Quran|20|88}}|So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot.}}
==== Testimony of a dead man by slapping a cow ====
The Quran states that Allah instructed a group of people to strike a murdered man with a piece of a heifer (young female cow that has not yet borne a calf) in order to temporarily resurrect him and discover the identity of the murderer.{{Quote|{{Quran|2|73}}|
And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand. }}
==== Korah (Qārūn) swallowed ====
{{Quote|{{Quran|28|76-82}}|Korah indeed belonged to the people of Moses, but he bullied them. We had given him so much treasures that their chests indeed proved heavy for a band of stalwarts. When his people said to him, ‘Do not boast! Indeed Allah does not like the boasters. Seek the abode of the Hereafter by means of what Allah has given you, while not forgetting your share of this world. Be good [to others] just as Allah has been good to you, and do not try to cause corruption in the land. Indeed Allah does not like the agents of corruption.’... ...So We caused the earth to swallow him and his house, and he had no party that might protect him from Allah, nor could he rescue himself. By dawn those who longed to be in his place the day before were saying, ‘Don’t you see that Allah expands the provision for whomever He wishes of His servants, and tightens it? Had Allah not shown us favour, He might have made the earth swallow us too. Don’t you see that the faithless do not prosper?’}}

==== His audience are killed by a thunderbolt then brought back to life ====
{{Quote|{{Quran|2|55}}|And when you said, ‘O Moses, we will not believe you until we see Allah visibly.’ Thereupon a thunderbolt seized you as you looked on. Then We revived you from after your death, so that you may (be) grateful.}}

=== David (Dāwūd) ===
==== Understanding birds ====
{{Quote|{{Quran|27|16}}|Solomon inherited from David, and he said, ‘O people! We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage.’}}
==== Mountains and birds sing psalms ====
The Qur'an states that hills and birds would sing the psalms with David.{{Quote|{{Quran|34|10}}|
And assuredly We gave David grace from Us, (saying): O ye hills and birds, echo his psalms of praise! And We made the iron supple unto him}}
==== Allah making iron soft for David ====
{{Quote|{{Quran|34|10}}|Certainly We gave David our grace: ‘O mountains and birds, chime in with him!’ And We made iron soft for him.}}
=== Solomon (Sulaymān) ===
==== Solomon's Army of jinn and birds (controlling them) ====
A story in the Qur'an, drawing on Jewish folklore, states that Solomon commanded a massive army comprised of 'Jinns and men and birds'. Solomon is described as speaking with a Hoopoe bird and thereafter desiring to execute the bird when it is tardy to his assembly. The Hoopoe bird, it is then revealed, was only delayed because it had been spying on a beautiful female ruler, Queen Sheba, who Solomon subsequently insists is misguided and must be conquered. At this point, Solomon assigns a Jinn from his assembly the task of stealing Queen Sheba's magnificent throne. All of these fantastic elements evince the legendary and folkloric origins of the story.

{{Quote|{{Quran|27|16-17}}|
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)And before Solomon were marshalled his hosts― of Jinns and men and birds, and they were all kept in order and ranks.}}{{Quote|{{Quran|27|20-23}}|
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees? I will certainly punish him with a severe Penalty, or execute him, unless he bring me a clear reason (for absence). But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.}}

==== Fountain of bronze ====
{{Quote|{{Quran|34|12}}|And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.}}
==== Solomon speaks to an ant ====
Solomon understands the speech of an ant advising caution to his fellows{{Quote|{{Quran|27|18}}|When they came to the Valley of Ants, an ant said, ‘O ants! Enter your dwellings, lest Solomon and his hosts should trample on you while they are unaware.’}}
==== Solomons dead body doesn't decompose properly ====
{{Quote|{{Quran|34|14}}|When We decreed death for him, nothing apprised them of his death except a worm which gnawed away at his staff. And when he fell down, [the humans] realized that had the jinn known the Unseen, they would not have remained in a humiliating torment.}}
==== Manipulating the wind ====
The Quran says that Solomon had the power to control the wind and traditional sources elaborate that Solomon could use this wind to fly upon a gigantic wooden carpet to wherever he pleased.{{Quote|{{Quran|38|36}}|
Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed }}{{Quote|Tafsir Ibn-Kathir on 21:81 | A flying carpet made from wood, on top of which he could carry everything in his kingdom including chairs, to wherever Solomon wants to go, whilst flocks of birds would fly over to give shade }}
=== Zechariah (Zakariyā) ===
==== Cures his wife barreness ====
This produces John the Baptist (Yaḥyā) in the Qur'an.{{Quote|{{Quran|21|89-90}}|“And (remember) Zakariya, when he cried to his Lord: ‘O, my Lord! leave me not childless, and Thou art the best of inheritors.’ So We responded to him, and We granted him Yahya, We cured his wife’s (barrenness) for him. These (three) were ever quick in emulation in good works; they used to call on Us with love and reverence, and humble themselves before Us.”}}
=== Jesus (ʿĪsā) ===
{{Main|Isa al-Masih (Jesus Christ)}}
==== Born from Mary (Mariam) who was a virgin ====
Like the bible, and other pagan mythologies,<ref>[https://www.richardcarrier.info/archives/11161 Virgin Birth: It’s Pagan, Guys.] Get Over It. PhD Richard Carrier. 2016.</ref> Jesus is also born from a virgin, provided by the holy spirit; usually taken as a reference the angel Gabriel here. Given he is not the son of God, it is unclear what the purpose of this is.{{Quote|{{Quran|19|17-21}}|Thus did she seclude herself from them, whereupon We sent to her Our Spirit and he became incarnate for her as a well-proportioned human. She said, ‘I seek the protection of the All-beneficent from you, should you be Godwary!’ He said, ‘I am only a messenger of your Lord that I may give you a pure son.’
She said, ‘How shall I have a child seeing that no human being has ever touched me, nor have I been unchaste?’ He said, ‘So shall it be. Your Lord says, ‘‘It is simple for Me.’’ And so that We may make him a sign for mankind and a mercy from Us, and it is a matter [already] decided.’}}{{Quote|{{Quran|66|12}}|And the example of Maryam the daughter of Imran, who guarded her chastity – We therefore breathed into her a Spirit from Ourselves – and she testified for the Words of her Lord and His Books, and was among the obedient.}}
==== Jesus talking from his Cradle ====
{{Quote|{{Quran|3|45-46}}|(And remember) when the angels said: O Mary! Lo! Allah giveth thee glad tidings of a word from him, whose name is the Messiah, Jesus, son of Mary, illustrious in the world and the Hereafter, and one of those brought near (unto Allah). He will speak unto mankind in his cradle and in his manhood, and he is of the righteous.}}
==== Supernatural food ====
The Qur'an states that Jesus received a feast sent down from heaven.{{Quote|{{Quran-range|5|114|115}}|
Jesus, son of Mary, said: O Allah, Lord of us! '''Send down for us a table spread with food from heaven, that it may be a feast for us''', for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers. Allah said: Lo! I send it down for you. And whoso disbelieveth of you afterward, him surely will I punish with a punishment wherewith I have not punished any of (My) creatures.}}
==== Magically curing the Blind and Lepersy affected ====
{{Quote|{{Quran|3|49}}|and [he will be] an apostle to the Children of Israel, [and he will declare,] “I have certainly brought you a sign from your Lord: I will create for you the form of a bird out of clay, then I will breathe into it, and it will become a bird by Allah’s leave. I heal the blind and the leper and I revive the dead by Allah’s leave. I will tell you what you have eaten and what you have stored in your houses. There is indeed a sign in that for you, should you be faithful.}}
==== Raising the dead ====
See above {{Quran|3|49}}
==== Clay birds becoming alive ====
See above {{Quran|3|49}}
=== Luqman (Luq'mān) ===
==== Given special wisdom ====
Luq'mān - believed to be a common pre-Islamic sage, though his identity is disputed,<ref name=":1">''Encyclopedia of the Qur'an. pp. 242-243.'' A.H.M. Zahniser. 2021.

Pages (1458-1460/3956) of [https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n1457/mode/2up?q=luqman free book on Intranet Archive]</ref> and may simply be an amalgamation of different characters, as local Arabian tales are brought into salvation history.<ref>E.g. like the destruction of Thamūd, see: Sinai, Nicolai. “[https://almuslih.org/wp-content/uploads/Library/Sinai,%20N%20-%20Religious%20poetry.pdf Religious Poetry from the Quranic Milieu: Umayya b. Abī l-Ṣalt on the Fate of the Thamūd.]” ''Bulletin of the School of Oriental and African Studies'' 74, no. 3 (2011): 397–416. <nowiki>https://doi.org/10.1017/S0041977X11000309</nowiki>.</ref> In the Qur'an God gives him a special widsom (''al-ḥik'mata)''<ref>''[https://lexicon.quranic-research.net/data/06_H/152_Hkm.html ḥā kāf mīm (ح ك م)]'' root on Qur'anic Research.net

See: Lane's Lexicon classical Arabic dictionary Book 1 [https://lexicon.quranic-research.net/pdf/Page_0617.pdf pp.617] & [https://lexicon.quranic-research.net/pdf/Page_0618.pdf pp.618] </ref> although most classical Islamic scholars agree that he was still not a prophet.<ref name=":1" />

{{Quote|{{Quran|31|12-13}}|And We had certainly given Luqman wisdom [and said], "Be grateful to Allah." And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] - then indeed, Allah is Free of need and Praiseworthy. And [mention, O Muhammad], when Luqman said to his son while he was instructing him, "O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice."}}
=== Saleh (Ṣāliḥ) ===
==== The She-Camel of Saleh (Ṣāliḥ) ====
A camel appears to the people of Thamūd from a rock after the unbelieving people ask for a sign Salih is a prophet.<ref>See commentaries [https://quranx.com/tafsirs/7.73 on verse 7:73]</ref>{{Quote|{{Quran|7|73}}|And to [the people of] Thamud [We sent] Salih, their brother. He said, ‘O my people, worship Allah! You have no other god besides Him. There has certainly come to you a manifest proof from your Lord. This she-camel of Allah is a sign for you. Let her alone to graze [freely] in Allah’s land, and do not cause her any harm, for then you shall be seized by a painful punishment.}}
=== Allah Miracles - Misc. ===
==== Speaking body parts ====
The Quran states that human organs will, on the Day of Judgement, testify against their own persons.{{Quote|{{Quran|24|24}}|
On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions. }}
==== Army of magic birds attacking Abraha's army ====
''Main article: [[Historical Errors in the Quran#Surah%20of%20the%20elephant|Historical Errors in the Quran - Surah of the elephant]]''

{{Quote|{{Quran|105|1-5}}|Have you not regarded how your Lord dealt with the army of the elephants? Did He not make their stratagems go awry, and send against them flocks of birds hurling against them stones of baked clay Then He made them like straw eaten up.}}
==== Jews transformed into pigs and apes as a punishment ====
The Qur'an records a miraculous event where Sabbath breakers are transformed into apes and pigs.{{Quote|{{Quran|2|65}}|
And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: "Be ye apes, despised and rejected." }}{{Quote|{{Quran|7|166}}|When they defied [the command pertaining to] what they were forbidden from, We said to them, ‘Be you spurned apes.’}}{{Quote|{{Quran|5|60}}|Say, ‘Shall I inform you concerning something worse than that as a requital from Allah? Those whom Allah has cursed and with whom He is wrathful, and turned some of whom into apes and swine, and worshippers of fake deities! Such are in a worse situation and more astray from the right way.’}}
==== Vivifying Rainfall and Resurrection ====
Rainfall is seen as bringing dead back to life, a common belief in antiquity.<ref>''Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context. pp28.'' Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, <nowiki>https://doi.org/10.7817/jameroriesoci.135.1.19</nowiki>. <nowiki>https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</nowiki></ref> Hence the Qur'an repeatedly asserts that just as rainfall revives a barren land, people will likewise be resurrected. However, with our current scientific knowledge, this is now a non-sequitur leap as now we can explain the natural process of germination<ref>[https://www.britannica.com/science/germination Germination] - botany - Life Cycle, Processes & Properties - Britannica</ref> rather than magic through God. So as the revival of plant life is a scientific process, and human resurrection is not, the proof of one is not proof of the other.{{Quote|{{Quran|35|9}}|It is Allah Who sends forth the Winds, so that they raise up the Clouds, and We drive them to a land that is dead, and revive the earth therewith after its death: even so (will be) the Resurrection!}}{{Quote|{{Quran|43|11}}|That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead);}}{{Quote|{{Quran|41|39}}|And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things.}}
==== A man is killed for 100 years then resurrected ====
{{Quote|{{Quran|2|259}}|Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’}}

===== As is his donkey =====
See above {{Quran|2|259}}

===== And his food is kept from rotting =====
See above {{Quran|2|259}}

==== Seven people are kept sleeping for three-hundred and nine years ====
{{Main|Seven Sleepers of Ephesus in the Quran}}{{Quote|{{Quran|18|25}}|So they stayed in their Cave three hundred years, and (some) add nine (more).}}And a dog keeps watch over them, presumably also given a supernatural lifespan.
{{Quote|{{Quran|18|18}}|You will suppose them to be awake, although they are asleep. We turn them to the right and to the left, and their dog [lies] stretching its forelegs at the threshold. If you come upon them, you will surely turn to flee from them, and you will surely be filled with a terror of them.}}

==== The Earth will throw out things on judgement day ====
Classical Islamic commentators explain this can include all kinds of things, including dead people (which in reality would have rotted and not necessarily be in the Earth itself), things to do with their crimes, treasure and metals, and others.<ref>See [https://quranx.com/tafsirs/99.2 commentaries on Quran 99:2]</ref>
{{Quote|{{Quran|99|2}}|And brings forth the earth its burdens,}}

== External Links ==
* [https://www.youtube.com/watch?v=ty_2G_esUvI The lost tribes of Gog & Magog in Islam] - YouTube video by The Masked Arab
* [https://www.youtube.com/watch?v=6QvRSAAHjlo Yasir Qadhi on Ya'juj & Ma'Juj (Gog and Magog)] - YouTube video by Hassan Radwan
* [https://www.youtube.com/watch?v=pN8rSybXBaw Stories in the Qur'an] - YouTube video by Abdullah Sameer (now [https://www.youtube.com/@FriendlyExmuslim Friendly ExMuslim])
* [https://www.youtube.com/watch?v=5Sa-ih35idg Why would Allah or God need to swear or insult others in the Quran?] - YouTube video by Adam Elmasri looking at the human emotions involved in the Qur'an
==References==
<references />

List of Genocides, Cultural Genocides and Ethnic Cleansings under Islam

2026-03-27T05:16:20Z

Asmith: updated langauge score

{{QualityScore|Lead=1|Structure=2|Content=3|Language=4|References=4}}
This article lists genocides, cultural genocides, and acts of ethnic cleansing under Muslim regimes from the origin of Islam to present day.

Such acts are not uniquely perpetrated by any particular religion or culture, and [[w:Persecution of Muslims|Muslims themselves suffer persecution]] in various parts of the world. Muslims have themselves suffered genocide, for example [[w:Bosnian genocide|in Bosnia]]. Nevertheless, regimes in the Islamic world have also perpetrated such atrocities.

Excluded from the list below are mutual population exchanges, massacres, and war crimes involving non-Muslims and Muslims (such as Greece–Turkey, India–Pakistan or Israel–Palestine).

==Main Table==

Key:

*No color: Non-Muslims targeted
*Light green: Predominantly Muslims targeted
*Orange: Both Muslims and Non-Muslims targeted
*Dark green: Mainly Shia perpetrators

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5" width="100%"
!No.!!Victims!!Region!! style="width: 180px;" |Country (Present-Day Geographical Location)!!Perpetrators!!Period!!Notes
|-
|1||Arab polytheists||Arabian peninsula||{{nameandflag|Saudi Arabia}}|| ||600s AD||

|-
|2||Jews||Arabian peninsula|| || ||600s AD||

|-
|3||Christians||Arabian peninsula|| || ||600s AD||

|-
| ||Traditional Berber religion||North Africa|| ||Arab Muslims||647 onwards||

|-
| ||Berber Christians|| ||Algeria||Umayyad Caliphate<ref>''The Disappearance of Christianity from North Africa in the Wake of the Rise of Islam'' C. J. Speel, II Church History, Vol. 29, No. 4 (Dec., 1960), pp. 379-397</ref>||647 onwards||

|-
| ||Zoroastrians||Persia||{{nameandflag|Iran}}, {{nameandflag|Iraq}}||Arab and Persian Muslims||642-early 10th century||<ref>Stepaniants 2002, p. 163</ref><ref>Boyce 2001, p. 148</ref><ref name="gatha">{{cite web|url=http://www.gatha.org/english/articles/000258.html |title=The History of Zoroastrians After Arab Invasion |author=Dr. Daryush Jahanian |work=European Centre for Zoroastrian Studies |publisher= |accessdate=20 October 2009 |deadurl=yes |archiveurl=https://web.archive.org/web/20090414093548/http://www.gatha.org/english/articles/000258.html |archivedate=14 April 2009 }}</ref>

|-
| ||Hindus|| ||{{nameandflag|Afghanistan}}|| || ||

|-
| ||Buddhists||Kabul valley, Bamiyan etc.||{{nameandflag|Afghanistan}}||[[w:Saffarid dynasty|Saffarid dynasty]]||9th century AD||<ref> Hamid Wahed Alikuzai, ''A Concise History of Afghanistan in 25 Volumes, Volume 14'' Trafford Publishing, 2013. 1490714413. p.120</ref>

|-
| ||Dards||Kashmir and northern Pakistan||{{nameandflag|India}}, {{nameandflag|Pakistan}}||Arab invaders, Swat princely state||c. 700 AD and 1858-1969||Most Dards were converted to Islam<ref name="Inam-ur-Rahim, Alain M. Viaro">{{cite web|url = https://books.google.com/books?id=p_9tAAAAMAAJ&q=dard+people+swati&dq=dard+people+swati&lr=&cd=1|title = Swat: an Afghan society in Pakistan : urbanisation and change in tribal environment|publisher = City Press}}</ref><ref>{{cite web|last=Minahan|first=James B.|title=Ethnic Groups of North, East, and Central Asia: An Encyclopedia|publisher=ABC-CLIO|language=English |isbn=9781610690188|page=205|quote=Living in the high mountain valleys, the Nuristani retained their ancient culture and their religion, a form of ancient Hinduism with many customs and rituals developed locally. Certain deities were revered only by one tribe or community, but one deity was universally worshipped by all Nuristani as the Creator, the Hindu god Yama Raja, called ''imr'o'' or ''imra'' by the Nuristani tribes. Around 700 CE, Arab invaders swept through the region now known as Afghanistan, destroying or forcibly converting the population to their new Islamic religion. Refugees from the invaders fled into the higher valleys to escape the onslaught. In their mountain strongholds, the Nuristani escaped conversion conversion to Islam and retained their ancient religion and culture. The surrounding Muslim peoples used the name ''Kafir'', meaning "unbeliever" or "infidel," to describe the independent Nuristani tribes and called their highland homeland Kafiristan.}}</ref>

|-
| ||Turgesh Turks, Sogdians||Transoxiana||{{nameandflag|Uzbekistan}}, {{nameandflag|Tajikistan}}, {{nameandflag|Kyrgyzstan}}||Umayyad Caliphate||721 onwards||The culture and heritage of the Sogdians was destroyed, and it is almost impossible to reconstruct their history.<ref>{{cite book|author=Peter Roudik|title=The History of the Central Asian Republics|url=https://books.google.com/books?id=-8_3jbZU9ikC&pg=PT48&dq=sogdian+islam&hl=en&sa=X&ved=0ahUKEwiUpcz5uu3OAhXJ0RQKHeXYCoEQ6AEIMjAD#v=onepage&q=sogdian%20islam&f=false|year=2007|publisher=Greenwood Publishing Group|isbn=978-0-313-34013-0|pages=48–}}</ref> In the post-Umayyad period, Islam had firmly established itself here.

|-
| ||Coptic Christians|| ||{{nameandflag|Egypt}}||Caliph al-Mamun and Muslim mobs||c.832-837||In a clash between Spanish Muslim invaders and Egyptian Muslims, Copts supported the former. Their churches were looted and destroyed in retaliation. The caliph also subdued their rebellion by massacring them. Many monks were killed and monasteries destroyed in later years.<ref>Robert Morgan ''History of the Coptic Orthodox People and the Church of Egypt''. FriesenPress, 21-Sep-2016. ISBN 9781460280270 p.203-205</ref>
|-
| ||Buddhists, proto-Iranian Hindus, Shamanists, Manichaeans||Xinjiang province||Western {{nameandflag|China}}||Kara Khanids<ref>Dust in the Wind: Retracing Dharma Master Xuanzang's Western Pilgrimage. Rhythms Monthly. 2006. pp. 479–. ISBN 978-986-81419-8-8.</ref>||900s to 1500s||There were centuries-long attacks in this region.<ref>Zhang, Longxi; Schneider, Axel, eds. (7 June 2013). "Lecture 4 The Nature of the Dunhuang Library Cave and the Reasons for its Sealing". Eighteen Lectures on Dunhuang. Brill's Humanities in China Library. 5. BRILL. pp. 132–. ISBN 90-04-25233-9.</ref> Buddhist monuments and artifacts were also destroyed on a large scale. The area was largely Islamized.

|-
| ||Hindus and Buddhists||Gandhara||{{nameandflag|Afghanistan}}||Mahmud of Ghazni||998-1030||Mass conversions and coercions<ref>Afghanistan: a new history By Martin Ewans Edition: 2, illustrated Published by Routledge, 2002, Page 15, ISBN 0-415-29826-1, ISBN 978-0-415-29826-1</ref>

|-
| ||Jews||Siege of Cordoba||{{nameandflag|Spain}}||Berber Muslims led by Umayyad ruler||1013||The inhabitants of Cordoba, including Jews, were massacred and looted. 2,000 were reportedly killed.<ref>Kantor, Máttis (2005-11-01). Codex Judaica: Chronological index of Jewish history, covering 5,764 years of Biblical, Talmudic & post-Talmudic history. Zichron Press. p. 176. ISBN 978-0-9670378-3-7.
</ref><ref>(Fletcher, Richard (2006-05-05). Moorish Spain. University of California Press. p. 40. ISBN 978-0-520-24840-3.)</ref><ref> Morris, Benny (1999). ''Righteous victims: a history of the Zionist-Arab conflict'', 1881-2001. Random House, Inc. p. 184. ISBN 978-0-679-42120-7.</ref><ref>Brann, Ross (2009-12-21). ''Power in the Portrayal: Representations of Jews and Muslims in Eleventh- and Twelfth-Century Islamic Spain''. Princeton University Press. ISBN 978-0-691-14673-7.</ref>

|-
| ||Jews||Fez||{{nameandflag|Morocco}}||Berber soldiers||1033||In this pogrom, Muslims killed more than 6,000 Jews, kidnapped women, and pillaged belongings.<ref>{{Cite web| publisher = Academia Real das Sciencias de Lisboa | last = Assaleh | first = Abu-Mohammed | others = Jozé de Santo Antonio Moura (trans.) | title = Historia dos soberanos mohametanos: das primeiras quatro dysnastias e de parte da quinta, que reinarao na Mauritania | location = Lisbon | accessdate = 2011-03-30 | year = 1828 | url = https://books.google.com/books?id=WFUpAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false | page=117 }}</ref><ref>{{Cite web | publisher = Academia Real das Sciencias de Lisboa | pages = 47–140 | last = Moura | first = Jozé de Santo Antonio | title = Memórias de Academia das Ciências de Lisboa | chapter = Memoria sobre as dinastias mohammetanas, que tem reinado na Mauritania, com a serie chronologica dos soberanos de cada huma dellas | location = Lisbon | accessdate = 2011-03-30 | year = 1827 | chapterurl = https://books.google.com/books?id=E9NOAAAAYAAJ&dq=fez+1033+tamim&source=gbs_navlinks_s }}</ref><ref>Morris, Jan (1959). The Hashemite kings. Pantheon. p. 85</ref><ref>{{cite web|title=Jewish communities of the world |last=Beker |first=Avi |year=1998 |page=203 |publisher=Lerner Publications|isbn=0-8225-1934-8}}</ref>


|- style="background:lightgreen"
| ||Ismaili Shias||Sindh, in the Indian subcontinent||{{nameandflag|Pakistan}}||Mahmud of Ghazni||1025||Mahmud defeated the Shia ruler and slaughtered many Ismailis.<ref>Sarah F. D. Ansari. ''Sufi Saints and State Power: The Pirs of Sind, 1843-1947''. Issue 50 of Cambridge South Asian Studies, ISSN 0575-6863, Volume 50 of South Asian studies. Cambridge University Press (1992). ISBN 0521405300. p.16.</ref><ref>Mushirul Hasan, ‎Asim Roy. ''Living Together Separately: Cultural India in History and Politics'' Oxford University Press, 2005. ISBN 0195669215 p.156.</ref>

|-
| ||[[w:Serer religion|Serer religion]]||Tekrur||{{nameandflag|Senegal}} {{nameandflag|Gambia}} and nearby areas||King War Jabi, his Almoravid allies and many other African Muslims||1035-1867||The Serer were under pressure to embrace Islam for centuries. An unknown number of them died in these jihads, but many of them scattered.<ref>Page, Willie F., "Encyclopedia of African history and culture: African kingdoms (500 to 1500)", pp 209, 676. Vol.2, Facts on File (2001), ISBN 0-8160-4472-4</ref><ref>Mwakikagile, Godfrey, ''Ethnic Diversity and Integration in The Gambia: The Land, The People and The Culture,'' (2010), p 11, ISBN 9987-9322-2-3</ref><ref>Streissguth, Thomas, "Senegal in Pictures, Visual Geography", Second Series, p 23, Twenty-First Century Books (2009), ISBN 1-57505-951-7</ref><ref>Oliver, Roland Anthony, Fage, J. D., "Journal of African history", Volume 10, p 367. Cambridge University Press (1969)</ref><ref>James Stuart Olson (1996). [https://books.google.co.in/books?id=MdaAdBC-_S4C&pg=PA516&redir_esc=y#v=onepage&q&f=false The Peoples of Africa: An Ethnohistorical Dictionary]. Greenwood. p. 516. ISBN 978-0-313-27918-8.</ref>

|-
| ||Armenian Christians||Ani||{{nameandflag|Turkey}}||Seljuk Turks under Alp Arslan||1064||Part of the Muslim conquest of Anatolia.<ref> John Julius (1991). Byzantium: The Apogee. New York: Viking. pp. 342–343. ISBN 978-0-394-53779-5.</ref><ref>Johnstone p.43</ref>

|-
| ||Jews||Granada||{{nameandflag|Spain}}|| ||1066||Muslims crucified the Jewish vizier and massacred most of the Jewish population of the city.<ref>{{cite web|url=http://jewishencyclopedia.com/articles/6855-granada |title=GRANADA |publisher=Jewish Encyclopedia |author=Richard Gottheil, Meyer Kayserling |date= |archiveurl=https://web.archive.org/web/20160815121443/http://jewishencyclopedia.com/articles/6855-granada |deadurl=no}}</ref><ref>Laqueur, Walter (2006). The changing face of antisemitism: from ancient times to the present day. New York, New York: Oxford University Press. p. 68. ISBN 978-0-19-530429-9. LCCN 2005030491. OCLC 62127914.</ref>

|-
| ||Jews||Maghreb and Andalusia||{{nameandflag|Morocco}}, {{nameandflag|Spain}} (southern), {{nameandflag|Portugal}}, {{nameandflag|Tunisia}}||Almohad Caliphate||1126-1269||Jews were expelled, killed or forced to convert to Islam.<ref>http://web.archive.org/web/20170309123848/http://digital.csic.es/bitstream/10261/39129/1/Almohad.MEAH.pdf</ref><ref>Frank and Leaman, ''The Cambridge Companion to Medieval Jewish Philosophy''. 2003, pp. 137–138</ref><ref>M.J. Viguera. "Almohads." Encyclopedia of Jews in the Islamic World. Executive Editor: Norman A. Stillman. Brill Online, 2014</ref>

|-
| ||Jains|| ||{{nameandflag|India}}||Various Muslim invaders||1100s-1600s||Through the centuries, Muslims killed numerous Jains, destroyed many of their temples and idols, looted treasures, and burned books. This persecution was frequent until the 17th century.<ref>von Glasenapp, Helmuth (1925), [https://books.google.co.in/books?id=WzEzXDk0v6sC&q=74#v=snippet&q=74&f=false ''Jainism: An Indian Religion of Salvation''] [Der Jainismus: Eine Indische Erlosungsreligion], Shridhar B. Shrotri (trans.), Delhi: Motilal Banarsidass (Reprinted: 1999), ISBN 81-208-1376-6 pp.73-74 p.81.</ref><ref>Dundas, Paul (2002) [1992], ''The Jains'' (Second ed.), London and New York City: Routledge, ISBN 0-415-26605-X pp. 145-146, 83, 124, p.163, pp. 220-221</ref><ref>{{cite web|quote=The rich body of medieval Jain literature is notable for its strident assertion of the power of the faith and images to withstand the Islamic onslaught. Images that had retreated or gone into exile reappear more powerful than ever, and even those mutilated reveal increased ability to perform miracles. Jain literature discusses the entire gamut of problems related to image worship in the medieval era, including the appropriate medium in which to fashion icons in times of Muslim threat, the sufferings of the true faith in an age of declining virtue, the necessity of hiding images for safety, the divine order to unearth images and resume their worship, the smashing of images by those wicked Muslims and their final restitution through the agency of a devotee.|archiveurl=https://web.archive.org/web/20170630173749/http://hindureview.com/2004/04/20/review-romila-thapar%C2%92s-%C2%93somanatha-many-voices-history/ |first=Meenakshi | last=Jain| url=http://hindureview.com/2004/04/20/review-romila-thapar%C2%92s-%C2%93somanatha-many-voices-history/ |title=Review of Romila Thapar’s Somanatha: The Many Voices of a History |work=The Pioneer | date=21 March 2004}}</ref>

|-
| ||Buddhists||Bihar||{{nameandflag|India}}||Bakhtiyar Khilji||c.1197-1203||Famous Buddhist monasteries and universities were also destroyed<ref>Ishwari Prasad, ''Medieval India'' (Allahabad, Fourth Publication, 1940), p.138.</ref><ref>The Indian Antiquary, Vol. IV, pp.366-67.</ref><ref>Habibullah, Abul Barkat Muhammad. ''The Foundation of Muslim Rule in India''. (Allahabad, 1961). p.147.</ref>

|-
| ||Christians||Anatolia||{{nameandflag|Turkey}}||Muslim Turks|| ||

|-
| ||Buddhists|| ||{{nameandflag|Maldives}}|| ||c. 1200s onwards||

|-
| ||Kanuri people||Kanem empire||{{nameandflag|Chad}}, {{nameandflag|Nigeria}}, {{nameandflag|Cameroon}}||[[w:Dunama Dabbalemi|Dunama Dabbalemi]]||1203 to 1243||All Kanuris converted to Islam.<ref>Barkindo, Bawuro, "The early states of the Central Sudan: Kanem, Borno and some of their neighbours to c. 1500 A.D.", in: J. Ajayi und M. Crowder (ed.), ''History of West Africa'', vol. I, 3. ed. Harlow 1985, 225-254.</ref><ref>"Three Continents, One History: Birmingham, the Transatlantic Slave Trade and the Caribbean", p. 18, by Clive Harris.</ref>

|-
| ||Mongol converts to Islam<ref>Smith, Vincent A. ''The Oxford History of India: From the Earliest Times to the End of 1911'', Chapter 2, pp 231-235, Oxford University Press.</ref>||Delhi||{{nameandflag|India}}||[[w:Alauddin Khilji|Alauddin Khilji]]||1298||15,000-30,000 were killed.

|-
| ||Assyrian Christians||Irbil/Arbela||{{nameandflag|Iraq}}||Kurds and Arabs||1310||After the siege of Irbil, about 150,000 of its Christians were massacred.<ref> Grousset, René, ''The Empire of the Steppes'' (French), translated by Naomi Walford, New Brunswick: Rutgers University Press (1970) p. 383</ref><ref name="Jonston49">Johnstone p.49</ref>


|-
| ||Hindus||Kashmir||{{nameandflag|India}}, {{nameandflag|Pakistan}}||[[w:Sikandar Butshikan|Sikandar Butshikan]]||1389-1413||<ref>Kaw, K.; Kashmir Education, Culture, and Science Society (2004). [https://books.google.co.in/books?id=QpjKpK7ywPIC ''Kashmir and Its People: Studies in the Evolution of Kashmiri Society'']. A.P.H. Publishing Corporation. ISBN 9788176485371. Retrieved 7 July 2015.</ref><ref>Haidar Malik Chãdurãh. ''Tãrîkh-i-Kashmîr''. edited and translated into English by Razia Bano, Delhi, 1991. p. 55.</ref>

|-
| ||Coptic Christians|| ||{{nameandflag|Egypt}}||Mamluk Sultanate||1300s-1517||Rampant discrimination and persecution under the Pact of Umar forced a majority of Copts to convert to Islam.<ref>Stilt, Kristen (2011). ''Islamic Law in Action: Authority, Discretion, and Everyday Experiences in Mamluk Egypt''. Oxford University Press. ISBN 9780199602438. p.120.</ref> The Mamluks destroyed most of the churches and killed an estimated 300,000 Copts over the 13th century.<ref>Johnstone p.49</ref>

|-
| ||Maronites and Greek Orthodox Christians||Coast of the Levant||{{nameandflag|Lebanon}}, {{nameandflag|Syria}}||Mamluk Sultanate||1300s||These communities were expelled and their settlements were destroyed.<ref>Teule, Herman G. B. (2013). "Introduction: Constantinople and Granada, Christian-Muslim Interaction 1350-1516". In Thomas, David; Mallett, Alex. ''[https://books.google.co.in/books?id=dgy7SN3ZixsC&pg=PA11&redir_esc=y#v=onepage&q&f=false Christian-Muslim Relations. A Bibliographical History, Volume 5 (1350-1500)]''. p.11. Brill. ISBN 9789004252783.</ref>

|-
| ||Nestorian Christians|| ||{{nameandflag|Iraq}}, {{nameandflag|Iran}}, {{nameandflag|Uzbekistan}}||[[w:Timur|Timur]]||1380s-1405||Timur's raids and slaughters nearly exterminated the followers of the Nestorian Church in the Near East.<ref>https://www.britannica.com/topic/Nestorians</ref>

|-
| ||Jews||Fez||{{nameandflag|Morocco}}|| ||1465||Muslim subjects overthrew the last Marinid ruler who had appointed many Jews to high positions. This had angered many Muslims and was one of the main pretexts for them to massacre the entire Jewish community of Fez.<ref> Haddad, Heskel M. (1984). ''Jews of Arab and Islamic countries: history, problems, solutions''. Shengold Publishers. p. 75. ISBN 978-0-88400-100-3.</ref><ref>Maya Shatzmiller, ''The Berbers And The Islamic State:The Marinid Experience In Pre-Protectorate Morocco'', Princeton: Markus Wiener Publishers, 2000, p. 67.</ref>

|-
| ||Jews||Songhai Empire||{{nameandflag|Mali}}||[[w:Askia Mohammad I|Askia Mohammad I]]||1492||Askia decreed that Jews must convert to Islam or leave, destroying their synagogue. Most of the Jews converted to Islam, and Malian intolerance towards them was reported as recently as the 20th century.<ref>{{cite web|url=http://www.kulanu.org:80/timbuktu/timbuktu.html |title=The Renewal of Jewish Identity in Timbuktu |publisher= |author=Karen Primack |date= |archiveurl=https://web.archive.org/web/20041017005023/http://www.kulanu.org:80/timbuktu/timbuktu.html |deadurl=yes}}</ref>

|-
| ||Zoroastrians||Persia||{{nameandflag|Iran}}|| style="background:#8F9779" |Persian Muslims under the Safavid dynasty||1502-1747||<ref>Jahanian, Daryoush. ''The History of Zoroastrians after Arab Invasion; Alien in Their Homeland.'' The Circle of Ancient Iranian Studies. 1996 and 2001.</ref>

|- style="background:lightgreen"
| ||Sunnis||Persia||{{nameandflag|Iran}} , {{nameandflag|Iraq}}<ref>Iraq: Old Land, New Nation in Conflict, By William Spencer, pg.51</ref> {{nameandflag|Azerbaijan}}<ref>''Immortal: A Military History of Iran and Its Armed Forces'', By Steven R. Ward, pg.43</ref>|| style="background:#8F9779" |Safavid dynasty||1502-1722||

|- style="background:lightgreen"
| ||Takkalu tribe||Persia|| || style="background:#8F9779" |Shah Ismail|| ||


|- style="background:lightgreen"
| ||Shias||Kashmir||{{nameandflag|India}}|| ||1500s to 1800s||<ref>http://www.tehelka.com/2013/11/are-kashmiri-shias-the-next-pandits/</ref>

|-
| ||Yazidis||Baghdad, Mosul, Diyarbakir, etc.||{{nameandflag|Iraq}}, {{nameandflag|Syria}}, {{nameandflag|Turkey}}||Ottoman Empire||1500s to 1800s||A large Yazidi community existed in Syria, but they declined due to persecution by the Ottoman Empire. Several expeditions were launched against the Yazidis by the Ottoman governors (Wāli) of Diyarbakir, Mosul and Baghdad. The aim of these attacks was the forced conversion of Yazidis to Sunni Hanafi Islam.<ref>Commins, David Dean. ''Historical Dictionary of Syria.'' Scarecrow Press. p. 282. ISBN 0-8108-4934-8.</ref><ref>Ghareeb, Edmund A. (2004). ''Historical Dictionary of Iraq''. Scarecrow Press. p. 248. ISBN 0-8108-4330-7.</ref><ref>Hastings, James (2003). Encyclopedia of Religion and Ethics Part 18. Kessinger. p. 769. ISBN 0-7661-3695-7.</ref>

|- style="background:lightgreen"
| ||Alevis||Anatolia||{{nameandflag|Turkey}}||Selim I||1514||Sultan Selim, nicknamed "Selim the Grim", carried out a massacre of Alevis in 1514. The death toll reportedly reached 40,000.<ref>{{cite book|url=https://books.google.co.in/books?id=az2LBQAAQBAJ&pg=PA195&lpg=PA195&dq=Selim+the+Grim+massacres+40,000+Anatolian+Shi%27ites&source=bl&ots=2OQitRL8m6&sig=wWPSTMCwAPI1c5_5mOcYYAS1Ruk&hl=en&sa=X&ved=0ahUKEwjr3fyt9qzVAhUDrJQKHahrDtcQ6AEIOjAF#v=onepage&q=Selim%20the%20Grim%20massacres%2040%2C000%20Anatolian%20Shi'ites&f=false |title=Routledge International Handbook of Diversity Studies |publisher=Routledge |chapter=PART II Historical geographies of diversity
|author=Steven Vertovec |date=20-Nov-2014 | isbn=9781317600695 |edition=Revised| page=195 |archiveurl= |deadurl=no}}</ref>

|-
| ||Jews||Safed||present-day {{nameandflag|Israel}}||Retreating Mamluk army of Egypt and Arab civilians||1517||Jews were evicted from their homes, robbed, and forced to flee their homes naked.<ref>Shmuelevitz, Aryeh (1999). '' history and society: Jewish sources''. Isis Press. p. 15: "[Rabbi Elijah] Capsali, relying on Jewish informants, was perhaps better informed about what was happening to Jewish communities in remote parts of the Empire. He wrote about Jews suffering in time of war: the pogrom in Safed during Selim I's campaign against the Mamluks for the conquest of Syria, Palestine and Egypt; and preparations for a pogrom against the Jewish community in Cairo on the eve of Selim’s conquest of the city.'</ref><ref>David, Abraham (2010). ''To Come to the Land: Immigration and Settlement in 16th-Century Eretz-Israel''. Translated by Dena Ordan. University of Alabama Press. ISBN 978-0-8173-5643-9. p.97.</ref><ref>David, Abraham (1999). ''In Zion and Jerusalem: the itinerary of Rabbi Moses Basola (1521-1523)''. Translated by Dena Ordan. Bar-Ilan University. ISBN 978-9-6522-2926-7. p.62.</ref><ref>Finkelstein, Louis (1970). "Eretz Yisrael Under Ottoman Rule, 1517-1917". The Jews: Their History. Schocken Books. p.407.</ref><ref>Fine, Lawrence (2003). ''Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship.'' Stanford University Press. p.44.</ref>

|-
| ||Greek Cypriots||Nicosia||{{nameandflag|Cyprus}}||Ottoman army||1570||20,000 Nicosians were put to death, and every church, public building, and palace was looted. Only women and boys who were captured to be sold as slaves survived.<ref>Hopkins, T. C. F. (2007). Confrontation at Lepanto: Christendom Vs. Islam. Macmillan p.82</ref><ref>Turnbull, Stephen (2003). The Ottoman Empire 1326–1699 (Essential Histories Series #62). Osprey Publishing. p. 58</ref><ref>Johnstone p.52</ref>

|-
| ||Portuguese|| ||{{nameandflag|India}}||Shah Jahan||1632||[https://books.google.co.in/books?id=1T8KAAAAQBAJ&pg=PT503&dq=Shahjahan+attacked+the+Portuguese+in+1632&hl=en&sa=X&ved=0ahUKEwiit9LN-srUAhWEs48KHS_AAfYQ6AEIODAE#v=onepage&q=Shahjahan%20attacked%20the%20Portuguese%20in%201632&f=false] [https://books.google.co.in/books?id=Vp_q_MjupOIC&pg=PA132&dq=Shahjahan+attacked+the+Portuguese+in+1632&hl=en&sa=X&ved=0ahUKEwiit9LN-srUAhWEs48KHS_AAfYQ6AEIPzAF#v=onepage&q=Shahjahan%20attacked%20the%20Portuguese%20in%201632&f=false] When negotiations with Portuguese merchants broke down, Shah Jahan massacred their men and enslaved 4,000 women and children.<ref>Stephen Howarth, ''The Koh-I-Noor Diamond: The History and the Legend'', Quartet Books (1980), ISBN 0704322153 p.74</ref><ref>Diana Preston, Michael Preston. ''A Teardrop on the Cheek of Time: The Story of the Taj Mahal'' [https://books.google.co.in/books?id=K3wMt3WW-gYC&pg=PT229&lpg=PT229&dq=Jahan+besieged+and+took+the+Portuguese+settlement+at+Hugli,+and+sent+some+four+thousand+captives+to+Agra&source=bl&ots=k817n86Ez5&sig=2oq32BGZ8Ils01u0LIpEbgdeWQ0&hl=en&sa=X&ved=0ahUKEwjr-66y_srUAhUHsI8KHVCwBaUQ6AEIIzAB#v=onepage&q=Jahan%20besieged%20and%20took%20the%20Portuguese%20settlement%20at%20Hugli%2C%20and%20sent%20some%20four%20thousand%20captives%20to%20Agra&f=false] Random House, 2010. ISBN 1446421465, 416 pages.</ref>

|-
| ||Sikhs||Punjab||{{nameandflag|India}}, {{nameandflag|Pakistan}}||Aurangzeb<ref>McLeod, Hew (1987). "Sikhs and Muslims in the Punjab". South Asia: Journal of South Asian Studies. 22 (s1): 155–165. doi:10.1080/00856408708723379.</ref>||1658 onwards||Aurangzeb frequently persecuted the Sikhs<ref>Surinder Singh Bakhshi (2009), ''Sikhs in the Diaspora,'' pp.68-69, 0956072801</ref><ref>Latham, Martin. "The Sikhs." ''The Round Table'', 74 no. 293 (1985): 21-29.</ref>

|-
| ||Jews|| ||{{nameandflag|Yemen}}||Imam of Yemen (Rassid dynasty)||1679–1680||Nearly all Jews in Yemen were exiled to a remote desert and left to die. Their property was also confiscated.<ref>Yosef Tobi, ''The Jews of Yemen (Studies in Their History and Culture)'', Brill: Leiden 1999, pp. 77-79</ref><ref>Yosef Qafiḥ (ed.), ''“Qorot Yisra’el be-Teman by Rabbi Ḥayim Ḥibshush,”'' Sefunot, Volume 2, Ben-Zvi Institute: Jerusalem 1958, pp. 246-286 (Hebrew). Yosef Qafiḥ, Ketavim (Collected Papers), Vol. 2, Jerusalem 1989, p. 714 (Hebrew)</ref><ref>Yemenite Jewry: Origins, Culture and Literature, by Rueben Aharoni, Bloomington: Indiana University Press 1986, pp. 121–135</ref><ref>P.S. van Koningsveld, J. Sadan & Q. Al-Samarrai, ''Yemenite Authorities and Jewish Messianism'', Leiden University 1990, pp. 156-158. ISBN 9071220079</ref>

|-
| ||Austrian civilians||Perchtoldsdorf||{{nameandflag|Austria}}||Ottoman Empire||1683||<ref>''Condé Nast's Traveler'', Volume 32. "Vienna Woods". Condé Nast Publications. 1997. "''The first thing I did was to search out the local museum, which was in the mayor's office. Herr Heiduschka, the mayor, was only too happy to show me around, and we started with the painting on the wall behind his desk. There were headless corpses sprawled on the ground, blood spurting out of their necks like ghoulish fountains designed by Dracula. Women on their knees begged for mercy from swarthy turbaned men on horseback with scimitars whose blades were crimson and dripping. I couldn't appreciate his village, the mayor declared, until I understood that picture. "Here you see the massacre of the people of Perchtoldsdorf by the Osmanli in 1683," he told me. "They killed everybody - men, women, and children. Only a single family, who had managed to hide deep in a cellar, survived." The mayor pointed to the very wall where they had hidden. "And their descendants, by the name of Rabl, still live here even today," he concluded with deep pride.''"</ref>

|- style="background:orange"
| ||Civilians||Delhi||{{nameandflag|India}}||Nadir Shah||1739||In 7 hours, Nadir Shah had 20,000 men, women and children massacred in an incident termed as ''Qatl-e-aam'' in Persian. He also seized large amounts of treasure.<ref>Michael Axworthy, ''The Sword of Persia: Nader Shah, from Tribal Warrior to Conquering Tyrant''. Hardcover. p8 (26 July 2006) Publisher: I.B. Tauris Language: English ISBN 1-85043-706-8</ref><ref>{{cite book|url=https://books.google.co.in/books?id=d1wUgKKzawoC&pg=PA38&dq=nadir+shah+delhi&hl=en&sa=X&redir_esc=y#v=onepage&q=nadir%20shah%20delhi&f=false |title=Advanced Study in the History of Modern India 1707-1813 |page=38 |chapter=Decline of the Mughal Empire |publisher=Sterling Publishers |author=Jaswant Lal Mehta |date=2005 |archiveurl= |deadurl=no |isbn=9781932705546}}</ref>

|-
| ||[[w:Sikh|Sikhs]]|| ||{{nameandflag|India}}, {{nameandflag|Pakistan}}||Mughal Empire vassals and Afghan soldiers||1746-62||<ref>Hari Ram Gupta, A History of the Sikhs from Nadir Shah's Invasion to the Rise of Ranjit Singh (1739–1799); Volume I: Evolution of the Sikh Confederacies (1739–1768), Simla, Minerva Book Shop, 1952, pp. 79–83.</ref>


|-
| ||Kashmiri Pandits||Kashmir valley||{{nameandflag|India}}||Afghans||1764-1820s||<ref>Col. Tej K Tikoo. ''[https://books.google.co.in/books?id=iuURFTHTU0EC&pg=PT69&dq=afghan+rule+in+kashmir&hl=en&sa=X&ved=0ahUKEwiF0LKM4tnTAhUIO48KHV2GCtMQ6AEIJTAB#v=onepage&q=afghan%20rule%20in%20kashmir&f=false Kashmir: Its Aborigines and Their Exodus]'' Lancer Publishers. ISBN 1935501585.</ref>

|-
| ||Mangalorean Catholics||Kingdom of Mysore||{{nameandflag|India}}|| style="background:#8F9779" |Tipu Sultan||1784-1799||Catholics were driven out of their homes, forced onto a death march, and kept as captives for 15 years. Many faced torture, murder, and forced conversions. Out of about 60,000 Catholics, at least 30,000 died en route or in captivity.<ref>Prabhu, Alan Machado (1999), Sarasvati's Children: A History of the Mangalorean Christians, I.J.A. Publications. ISBN 978-81-86778-25-8. p. 216.</ref> Only 15,000–20,000 made it out as Christians.<ref>Prabhu p. xiv</ref>

|-
| ||Nair Hindus||Kingdom of Mysore||{{nameandflag|India}}||Tipu Sultan|| ||Nair Hindus were subjected to forced conversions to Islam, execution, and torture.<ref>Fernandes 1969, p. 120</ref><ref>Knight 1858, p. 94</ref><ref>Sharma 1991, pp. 34–35</ref> <ref>Palsokar 1969, pp. 75–79</ref><ref>Punganuri 1849, p. 40</ref> Out of 30,000 Nairs put to captivity (including women and children), only a few hundred returned alive.<ref>Prabhu 1999, p. 250</ref><ref>{{cite book|title=Society for the Diffusion of Useful Knowledge (Great Britain)|year=1842|url=https://books.google.com/books?id=Ad9PAAAAMAAJ&pg=RA1-PA494 |page=494}}</ref>

|-
| ||Zoroastrians||Persia||{{nameandflag|Iran}}||Persian Muslims under the Qajar dynasty||1796-1925||Zoroastrians regard this period as one of their worst. They were frequently massacred, taken as captives, robbed, overtaxed, converted or married by force, and denied basic rights.<ref> Price Massoume (2005), ''Iran's diverse peoples: a reference sourcebook'' (Illustrated ed.), ABC-CLIO, ISBN 9781576079935. p. 111.</ref><ref>Shahmardan, Rashid. ''History of Zoroastrians past Sasanians''. p.125.</ref><ref>Browne 1893, ''A year amongst the Persians'', Adam and Charles Black, p. 372</ref>

|-
| ||[[w:Mandaeism|Mandaeans]]|| ||{{nameandflag|Iran}}||Qajar dynasty of Persia||18th and 19th centuries.<ref>Jorunn Jacobsen Buckley, ''The Mandaeans: Ancient Texts and Modern People'', New York: Oxford University Press 2002. p.6.</ref>||

|- style="background:lightgreen"
| ||Civilians (mostly Shia)||Karbala||{{nameandflag|Iraq}}|| ||1801 or 1802||The Saudis killed 2,000–5,000 people in one day. They also plundered and destroyed the tomb of Husayn ibn Ali.<ref>Khatab, Sayed. Understanding Islamic Fundamentalism: The Theological and Ideological Basis of Al-Qa'ida's Political Tactics. Oxford University Press. ISBN 9789774164996. p.74</ref><ref>Litvak, Meir (2010).{{cite web|url=http://www.iranicaonline.org/articles/karbala |title=KARBALA |publisher=| work=Iranica Online |author= |date= |archiveurl=https://web.archive.org/web/20170517070800/http://www.iranicaonline.org/articles/karbala |deadurl=no}}</ref><ref>Vassiliev, Alexei. ''The History of Saudi Arabia''. Saqi. ISBN 9780863567797</ref>

|- style="background:lightgreen"
| ||Mamluks||Cairo and other places||{{nameandflag|Egypt}}||[[w:Muhammad Ali of Egypt|Muhammad Ali of Egypt]]||1805-1811||About 3,000 descendants of this slave-warrior clan were massacred. It was the end of the Mamluks in Egypt.<ref>{{cite web|url=http://www.historytoday.com/richard-cavendish/mamelukes-are-massacred-egypt |title=The Mamelukes are massacred in Egypt |publisher= |author= Richard Cavendish |date= |archiveurl=https://web.archive.org/web/20160601185447/http://www.historytoday.com/richard-cavendish/mamelukes-are-massacred-egypt |deadurl=no}}</ref>

|-
| ||Melkite Christians||Aleppo||{{nameandflag|Syria}}||Ottoman Empire||1817-18||Most of this community fled from Syria, and those who stayed were massacred.<ref>{{cite web|url=http://www.ewtn.com/library/chistory/syriahis.htm |title=OVERVIEW OF RELIGIOUS HISTORY OF SYRIA |publisher= |author= |date= |archiveurl=https://web.archive.org/web/20160304060856/http://www.ewtn.com/library/chistory/syriahis.htm |deadurl=no}}</ref><ref>{{cite book|url=http://www.worldcat.org/title/melkite-church/oclc/233994580 |title=The Melkite Church |page=103 |publisher= |author=Yūsuf Shammās |date=1992 |archiveurl= |deadurl=no}} OCLC Number: 233994580</ref>

|- style="background:lightgreen"
| ||Bektashis|| ||{{nameandflag|Turkey}}||Ottoman Sultan Mahmud II||1826||The Bektashi order was outlawed, and 4,000 to 7,500 of them were executed. Their shrines were destroyed.<ref>İsmail Özmen & Koçak Yunus: ''Hamdullah Çelebi'nin Savunması - Bir inanç abidesinin çileli yaşamı'', Ankara, 2008, p. 74, 205 & 207</ref>

|-
| ||Assyrian Christians||Bohtan and Hakkari||{{nameandflag|Iraq}}, {{nameandflag|Turkey}}||Badr Khan and Nurallah of Hakkari||1843-47||More than 1,000 Christians were killed.<ref>Gaunt, D; Beṯ-Şawoce, J (2006), ''Massacres, resistance, protectors: Muslim-Christian relations in Eastern Anatolia during World War I'', Gorgias Press LLC, ISBN 978-1-59333-301-0. p. 32.</ref> The Muslim armies destroyed several villages and took prisoners as war booty.<ref>Aboona, Hirmis (2008), ''Assyrians, Kurds, and Ottomans: intercommunal relations on the periphery of the Ottoman Empire'', Cambria Press, ISBN 978-1-60497-583-3. pp.218-219</ref>

|-
| ||Jews||Throughout the Middle East and North Africa|| || ||1840-1908||Following the [[w:Damascus affair|Damascus affair]], riots and massacres of Jews occurred in Aleppo (1850, 1875), Damascus (1840, 1848, 1890), Beirut (1862, 1874), Dayr al-Qamar (1847), Jerusalem (1847), Cairo (1844, 1890, 1901–02), Mansura (1877), Alexandria (1870, 1882, 1901–07), Port Said (1903, 1908), Damanhur (1871, 1873, 1877, 1891), Istanbul (1870, 1874), Buyukdere (1864), Kuzguncuk (1866), Eyub (1868), Edirne (1872), and Izmir (1872, 1874).<ref name="Benny">Morris, Benny. ''Righteous Victims: A History of the Zionist-Arab Conflict'', 1881–2001. Vintage Books, 2001, pp. 10–11.</ref>

|-
| ||Jews||Mashhad, Barfurush||{{nameandflag|Iran}}|| ||1839, 1867||Mashhad witnessed forced conversions of Jews to Islam to avert a massarce. In Barfurush, Jews were massacred.<ref name="Benny" /><ref>Patai, Raphael (1997). Jadid al-Islam: The Jewish "New Muslims" of Meshhed. Detroit: Wayne State University Press. ISBN 0-8143-2652-8.</ref>

|- style="background:lightgreen"
| ||Bábís|| ||{{nameandflag|Iran}}|| ||1852||<ref>{{cite web|url=http://bahai-library.com/pdf/a/affolter_ideological_genocide.pdf |title=The Specter of Ideological Genocide: The Bahá’ís of Iran* |publisher= |author=Friedrich W. Affolter |date=2005 |archiveurl=https://web.archive.org/web/20170619204921/http://bahai-library.com/pdf/a/affolter_ideological_genocide.pdf |deadurl=no}} ''War Crimes, Genocide, & Crimes against Humanity.'' Volume 1, no. 1. p.79</ref>

|-
| ||Polytheists||[[w:Kafiristan|Kafiristan]]||{{nameandflag|Afghanistan}}|| ||1890s||

|- style="background:lightgreen"
| ||Hazara Shias|| ||{{nameandflag|Afghanistan}}||Pashtuns||1888-90, 1892, 1893||Emir Abdul Rehman eliminated an estimated 60% of the Hazara population by massacres, enslavement, and the looting and pillaging of homes.<ref>{{cite web|url=http://www.refworld.org/docid/49749d693d.html |title=World Directory of Minorities and Indigenous Peoples - Afghanistan : Hazaras |publisher=[[w:UNHCR|UNHCR]] and Minority Rights Group International |author= |date= |archiveurl=https://web.archive.org/web/20160303230557/http://www.refworld.org/docid/49749d693d.html |deadurl=no}}</ref> Many of the survivors fled.<ref>"HAZĀRA: ii. HISTORY". Alessandro Monsutti (Online ed.). United States: ''Encyclopædia Iranica''. December 15, 2003. http://www.iranicaonline.org/articles/hazara-2</ref><ref>Mousavi, Sayed Askar (1998) [1997]. The Hazaras of Afghanistan: An Historical, Cultural, Economic and Political Study. Richmond, NY: St. Martin's Press. ISBN 0-312-17386-5.</ref>

|-
| ||[[w:Hamidian massacres|Armenians and Assyrians]]|| |Eastern Turkey||{{nameandflag|Turkey}}||Ottoman Empire Kurdish and Turkoman irregulars||1894–1896||100,000–300,000 were killed.<ref>[[Taner Akcam|Akçam, Taner]]. ''A Shameful Act: The Armenian Genocide and the Question of Turkish Responsibility''. New York: Metropolitan Books, 2006, p. 42. ISBN 0-8050-7932-7.</ref>

|-
| ||Serbs||Kolašin and other areas<ref>Bataković, Dušan T. (1988) [1987]. "[https://books.google.co.in/books?id=pqxqCgAAQBAJ&pg=PA309&redir_esc=y#v=onepage&q&f=false Погибија руског конзула Г. С. Шчербине у Митровици 1903. године]". ''Историјски институт''. XXXIV: 309–325.</ref>||{{nameandflag|Kosovo}} (present day)||Albanians under the Ottoman Empire||1901||The Serbs were targeted in several massacres, rapes, looting and eviction.<ref>''[https://books.google.co.in/books?id=NX5pAAAAMAAJ&redir_esc=y Kosovsko-Metohijski zbornik]''. '''3'''. SANU. 2005. p. 191.</ref><ref>Skendi, Stavro (2015). The Albanian National Awakening. Princeton University Press. ISBN 978-1-4008-4776-1. p.201, p.293</ref>

|-
| ||Uighur Christians||Xinjiang||{{nameandflag|China}}||First East Turkestan Republic||1894-1938||Most Uighur converts to Christianity were killed, tortured and jailed.<ref>Missionary Review of the World ; 1878-1939. Princeton Press. 1939. p. 130. vol.62. </ref><ref>Claydon, David (2005). [https://books.google.co.in/books?id=gV32uPMChgAC&pg=PA385&redir_esc=y#v=onepage&q&f=false A New Vision, a New Heart, a Renewed Call]. William Carey Library. p. 385. ISBN 978-0-87808-363-3.</ref><ref>Uhalley, Stephen; Wu, Xiaoxin (2015). ''[https://books.google.co.in/books?id=iPnqBgAAQBAJ&pg=PA274&redir_esc=y#v=onepage&q&f=false China and Christianity: Burdened Past, Hopeful Future]''. London: Routledge. p. 274. ISBN 978-1-317-47501-9.</ref> Some Hindus were murdered and Christian missionaries were expelled.<ref> Forbes, Andrew D. W. (1986). ''[https://books.google.co.in/books?id=IAs9AAAAIAAJ&pg=PA84&redir_esc=y#v=onepage&q&f=false Warlords and Muslims in Chinese Central Asia: A Political History of Republican Sinkiang 1911-1949]''. Cambridge: Cambridge University Press. pp. 84, 87. ISBN 978-0-521-25514-1.</ref>

|- style="background:lightgreen"
| ||Ahmediyyas|| ||{{nameandflag|Afghanistan}}||Kings of Afghanistan||1900-1924||Ahmadis, a small religious minority in Afghanistan, were exterminated via killings and forced conversions to Sunni Islam.<ref>Frank A. Martin, Under the Absolute Amir, ISBN 978-1-4304-9488-1, p.204</ref><ref>Adil Hussain Khan. ''From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia'' Indiana University Press, 6 April 2015 pp.131-133</ref><ref>Yohanan Friedmann. ''Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval Background'', Oxford University Press India 2003, pg 26–29</ref><ref>Vincent Littrell. [Islam: Ahmadiyya]. World Association of International Studies. (John Eipper, USA, 02/17/06).</ref>

|-
| ||Jews|| ||{{nameandflag|Afghanistan}}|| ||1900s-1951||The Afghan Jewish community declined from about 40,000 in the early 20th Century to 5,000 in 1934.<ref name="ReferenceA">{{cite web|url=http://www.jta.org/1934/07/11/archive/trials-of-jews-in-afghanistan-bared-in-persia |title=Trials of Jews in Afghanistan Bared in Persia | Jewish Telegraphic Agency |publisher=JTA |date=1934-07-11 |accessdate=2016-05-02}}</ref> Many Jews were expelled from their homes and robbed of their property.<ref>{{cite web|url=http://www.jta.org/1929/05/20/archive/soviet-press-reports-anti-jewish-pogrom-occurred-in-afghanistan |title=Soviet Press Reports Anti-jewish Pogrom Occurred in Afghanistan | Jewish Telegraphic Agency |publisher=JTA |date=1929-05-20 |accessdate=2016-05-02}}</ref><ref name="Roland">{{cite book|author=Joan G. Roland|title=The Jewish Communities of India: Identity in a Colonial Era|url=https://books.google.com/books?id=kHJccZ92IecC&pg=PA349|publisher=Transaction Publishers|isbn=978-1-4128-3748-4|page=349}}</ref><ref>On wings of eagles: the plight, exodus, and homecoming of oriental Jewry by Joseph Schechtman pp 258-259</ref><ref>{{cite web|url=http://jtn.stparchive.com/Archive/JTN/JTN01191934P07.php |title=The Jewish Transcript January 19, 1934 Page 7 |publisher=Jtn.stparchive.com |date=1934-01-19 |accessdate=2016-05-02}}</ref> After 1951, most Jews moved to Israel and the United States.<ref>New York, 19 June 2007 ([[Radio Free Europe|RFE/RL]]), [http://www.rferl.org/featuresarticle/2007/6/c837c590-c06b-4c30-9017-36f29fc98437.html U.S.: Afghan Jews Keep Traditions Alive Far From Home]</ref>

|-
| ||Armenians||Adana Vilayet||{{nameandflag|Turkey}}||Young Turk government under the Ottoman Empire||1909||15,000–30,000 were killed.<ref>Akcam, Taner. ''A Shameful Act''. 2006, page 69–70: "fifteen to twenty thousand Armenians were killed"</ref><ref>''Century of Genocide: Eyewitness Accounts and Critical Views'' By Samuel. Totten, William S. Parsons, Israel W. Charny</ref>

|-
| ||Bulgarians||Thrace||{{nameandflag|Turkey}}||Young Turk government under the Ottoman Empire||1913||50,000–60,000 Thracian Bulgarians were murdered, which was around 20 % of the Bulgarian population in Thrace at that time. Most of the villages with predominantly Bulgarian populations were destroyed and the survivors expelled from their places of origin.<ref>{{cite book|url=https://link.springer.com/chapter/10.1007/978-3-319-13719-3_4 | chapter=Resettlement Waves, Historical Memory and Identity Construction: The Case of Thracian Refugees in Bulgaria |page=63-84 | isbn=9783319137186 |publisher=Springer International |title=Migration in the Southern Balkans |author=Nikolai Vukov |date=2015 |archiveurl=http://www.webcitation.org/query?url=https%3A%2F%2Flink.springer.com%2Fchapter%2F10.1007%2F978-3-319-13719-3_4&date=2017-07-22 |deadurl=no}} doi 10.1007/978-3-319-13719-3</ref><ref>Carnegie (1914). ''Report of the international commission to inquire into the causes and conduct of the Balkan Wars''. Washington, DC: Carnegie Endowment for International Peace. pp. 123–135.</ref>

|-
| ||Maronite Christians||Mount Lebanon||{{nameandflag|Lebanon}}||Ottoman Empire||1915-1918||The Ottomans deliberately cut off food supplies to the Maronites in order to feed their military.<ref>Harris, William (2012). ''Lebanon: A History, 600–2011.'' Oxford University Press. pp. 173–179. ISBN 9780195181111.</ref>

|-
| ||[[w:Assyrian genocide|Assyrian Christians]]|| ||{{nameandflag|Turkey}}, {{nameandflag|Iran}}<ref>Alexander Laban Hinton,Thomas La Pointe,Douglas Irvin-Erickson. ''Hidden Genocides: Power, Knowledge, Memory''. pp 117. Rutgers University Press, ISBN 0813561647.</ref>|| ||1914-1918||200,000 to 275,000 were killed.<ref>Travis, Hannibal. '''Native Christians Massacred: The Ottoman Genocide of the Assyrians During World War I.'' Genocide Studies and Prevention, Vol. 1, No. 3, December 2006, pp. 327–371.</ref><ref>(French) Yacoub, Joseph. ''La question assyro-chaldéenne, les Puissances européennes et la SDN (1908–1938)'', 4 vol., thèse Lyon, 1985, p. 156.</ref> About half of the Assyrian population in the Ottoman Empire perished.<ref>Jones, Adam (2010). ''Genocide: A Comprehensive Introduction''. "The Assyrian Genocide." Routledge. ISBN 9781136937965. </ref>

|-
| ||Armenians|| ||{{nameandflag|Turkey}}||Ottoman Empire, Young Turks||1915-1918 or 1923||An estimated 600,000–1,800,000 Armenians were systematically massacred.<ref>Göçek, Fatma Müge (2015). Denial of violence : Ottoman past, Turkish present and collective violence against the Armenians, 1789-2009. Oxford University Press. p. 1. ISBN 019933420X.</ref><ref>Auron, Yair (2000). ''[https://books.google.co.in/books?id=nnUR4hSTb8gC&pg=PA44&redir_esc=y#v=onepage&q&f=false The banality of indifference: Zionism & the Armenian genocide]''. Transaction Publishers. p. 44. ISBN 978-0-7658-0881-3.</ref> The Turkish government currently denies the genocide. Considered the first modern genocide by scholars.

|- style="background:lightgreen"
| ||Kurds||Zilan river valley||{{nameandflag|Turkey}}|| ||1930||[https://en.wikipedia.org/wiki/Zilan_massacre]

|-
| ||Jews||Thrace||{{nameandflag|Turkey}}||Turkish mobs||1934||The Thrace pogroms of Jews occurred in four cities. 1,500 Jews fled the region and many soon left Turkey. Casualties unknown.<ref>Özkimirli, Umut; Sofos, Spyros A (2008). Tormented by history: nationalism in Greece and Turkey. Columbia University Press. p. 167. ISBN 9780231700528. OCLC 608489245.</ref><ref>Bayraktar, Hatice (May 2006), "The anti-Jewish pogrom in Eastern Thrace in 1934: new evidence for the responsibility of the Turkish government", Patterns of Prejudice, Routledge, 40 (2): 95–111, doi:10.1080/00313220600634238</ref>

|- style="background:lightgreen"
| ||[[w:Alevi|Alevi]] Kurds||Dersim||{{nameandflag|Turkey}}|| ||1937-38||13,000-40,000 killed.<ref>David McDowall. ''A Modern History of the Kurds: Third Edition'' p. 209, I.B.Tauris, 2004. ISBN 1850434166.</ref>

|-
| ||Tibetans||Qinghai Province||{{nameandflag|China}}||Ma Bufang and his Muslim soldiers||1932-41||Thousands of casualties occurred in an attempted ethnic cleansing of Tibetans.<ref>Rab-brtan-rdo-rje (Ñag-roṅ-pa.) (translated by Jamyang Norbu) (1979). Horseman in the snow: the story of Aten, an old Khampa warrior. Information Office, Central Tibetan Secretariat. p. 134.</ref><ref>Jamyang Norbu (1986). Warriors of Tibet: the story of Aten, and the Khampas' fight for the freedom of their country. Wisdom Publications. p. gbooks says 46, (the actual paper says 146). ISBN 0-86171-050-9.</ref><ref>Hsaio-ting Lin (1 January 2011). Tibet and Nationalist China's Frontier: Intrigues and Ethnopolitics, 1928-49. UBC Press. p. 113. ISBN 978-0-7748-5988-2.</ref><ref>David S. G. Goodman (2004). ''China's campaign to "Open up the West": national, provincial, and local perspectives''. Cambridge University Press. p. 72. ISBN 0-521-61349-3.</ref><ref>Bulag, Uradyn Erden (2002). ''Dilemmas The Mongols at China's edge: history and the politics of national unity''. Rowman & Littlefield. p. 54. ISBN 0-7425-1144-8.</ref>


|-
| ||Hindus|| ||{{nameandflag|Pakistan}}|| ||1947-present||

|-
| ||Hindus|| ||{{nameandflag|Bangladesh}}|| ||1947-present||

|-
| ||Christians<ref>{{cite web |quote=“I call it a ‘drip drip genocide’, because it’s the most dangerous kind of wiping out of religious communities,” said Ispahani, whose book ‘Purifying the Land of the Pure’ was launched in the US this month. “It (genocide) doesn’t happen in one day. It doesn’t happen over a few months. Little by little by little, laws and institutions and bureaucracies and penal codes, textbooks that malign other communities, until you come to the point of having this sort of jihadi culture that is running rampant”. |url=http://www.hindustantimes.com/world-news/religious-minorities-experiencing-genocide-in-pakistan-scholar/story-t49a0hvBKq1Q0zbOYx5G0N.html |title=Religious minorities experiencing genocide in Pakistan: Scholar |publisher=HT |author= |date= |archiveurl=https://web.archive.org/web/20170301050934/http://www.hindustantimes.com/world-news/religious-minorities-experiencing-genocide-in-pakistan-scholar/story-t49a0hvBKq1Q0zbOYx5G0N.html |deadurl=no}}</ref>|| ||{{nameandflag|Pakistan}}||Pakistani Muslim civilians and terrorists||2000s-present||In recent decades, Pakistani Christians have increasingly become victims of riots, bombings, church demolitions and imprisonment on mere allegations of blasphemy.

|-
| ||Egyptian Jews|| ||{{nameandflag|Egypt}}|| ||1948-1957||
|-
| ||Iraqi and Kurdish Jews|| ||{{nameandflag|Iraq}}|| ||1941 and 1950s-1969||<ref>''Republic of fear: the politics of modern Iraq'' By Kanan Makiya, chapter 2 "A World of Fear", University of California 1998</ref> See also: [https://en.wikipedia.org/wiki/Farhud]

|- style="background:lightgreen"
| ||[[w:Harki|Harkis]]|| ||{{nameandflag|Algeria}}|| || ||An estimated 30,000 (and possibly as many as 150,000) Muslim supporters of the French colonizers were killed.<ref>Sheehan, James. ''The Monopoly of Violence''. p. 168. ISBN 978-0-571-22086-1.</ref><ref>John Keegan (1993), p.55, ''A History of Warfare''. Random House. ISBN 0-09-174527-6</ref><ref>Horne, Alistair. ''A Savage War of Peace''. p. 537. ISBN 0-670-61964-7.</ref>

|-
| ||[[w:Igbo people|Igbo people]]|| ||{{nameandflag|Nigeria}}||Hausa and Fulani tribes (both Muslim)||1966||10,000 to 30,000 Igbos were killed.<ref>Akinyemi, A.B. (October 1972). "The British Press and the Nigerian Civil War". ''African Affairs''. Oxford University Press. 71 (285): 408–426. JSTOR 720847.</ref><ref>McKenna, Joseph C. (1969). "Elements of a Nigerian Peace". ''Foreign Affairs''. 47 (4): 668. JSTOR 20039407. doi:10.2307/20039407.</ref> These events led to a civil war.<ref>Abbott, Charles; Anthony, Douglas A. (2003). "Poison and Medicine: Ethnicity, Power, and Violence in a Nigerian City, 1966-86". ''The International Journal of African Historical Studies''. 36 (1): 133. JSTOR 3559324. doi:10.2307/3559324. </ref>

|- style="background:lightgreen"
| ||Bihari Muslims and West Pakistanis|| ||{{nameandflag|Bangladesh}}||Mukti Bahini militias and other Bengali Muslims||1971-72||About 30,000-200,000 were killed during and after the war of independence of Bangladesh.<ref>Gerlach, Christian (2010). ''Extremely Violent Societies: Mass Violence in the Twentieth-Century World'' (1st ed.). Cambridge University Press. ISBN 978-0-521-70681-0.
p.148. [https://books.google.co.in/books?id=48N-XbOltMEC&pg=PA148&redir_esc=y#v=onepage&q&f=false] </ref><ref>Bennett Jones, Owen (2003). Pakistan: Eye of the Storm (2nd revised ed.). Yale University Press. p. 171. ISBN 978-0-300-10147-8.</ref><ref>Jones, Adam (2010). Genocide: A Comprehensive Introduction. Routledge. p. 231. ISBN 978-0415486194.</ref><ref>Saikia, Yasmin (2011). Women, War, and the Making of Bangladesh: Remembering 1971. Duke University Press. p. 41. ISBN 978-0-8223-5038-5.</ref>

|-
| || || ||{{nameandflag|East Timor}}||{{nameandflag|Indonesia}}||1975-1999||Described as a genocide

|-
| ||Chakma, Marma, Tripuri and other indigenous people||Chittagong Hill Tracts||{{nameandflag|Bangladesh}}||Bangladeshi army and Muslim settlers||1977-1997||<ref>Nagendra K. Singh (2003). Encyclopaedia of Bangladesh. Anmol Publications Pvt. Ltd. pp. 222–223. ISBN 81-261-1390-1.</ref><ref>Shelley, Mizanur Rahman (1992). The Chittagong Hill Tracts of Bangladesh: The untold story. Centre for Development Research, Bangladesh. p. 129.</ref>

|-
| ||Dinka people||Diein||{{nameandflag|Sudan}}||Rizeigat Muslims||1987||<ref>{{cite book|url= |title=Let the Nations Be Glad!: The Supremacy of God in Missions |publisher=Baker Academic |author=John Piper |page=103 |date=2010 |archiveurl= |deadurl=no |isbn=9781441207647 |edition=3}}</ref><ref>http://www.nytimes.com/1990/01/07/world/hundreds-of-villagers-reported-slain-in-the-sudan.html</ref>

|-
| ||Kashmiri Pandits and other Hindus||Kashmir valley||{{nameandflag|India}}||Kashmiri Muslim mobs and Pakistani terrorists||1989-2001||

|- style="background:orange"
| ||Kurds||Iraqi Kurdistan||{{nameandflag|Iraq}}||Saddam Hussein||1986-89||50,000-182,000 civilians killed.<ref>{{cite web|url=http://hrw.org/reports/1993/iraqanfal/ |title=Iraqi Anfal|publisher=Human Rights Watch |date=1993 |accessdate=2013-08-31}}</ref><ref>[http://www.pbs.org/frontlineworld/stories/iraq501/events_anfal.html The Crimes of Saddam Hussein – 1988 The Anfal Campaign] PBS Frontline.</ref>

|- style="background:lightgreen"
| ||Isaaq clan (Muslim) of Somalis|| ||{{nameandflag|Somalia}}||[[w:Siad Barre|Siad Barre]]||1988-1990||50,000-100,000 killed (possibly up to 200,000)<ref>{{Cite book|url=https://books.google.co.uk/books?id=tOgOwSXB164C&pg=PA23&lpg=PA23&dq=50,000&source=bl&ots=gDxdHZNEgV&sig=tQB8KBkmIN2qBGzghefetUE7ITo&hl=en&sa=X&ved=0ahUKEwig3YSDnsjRAhVI1BoKHbKaBUEQ6AEIIjAB#v=onepage&q=50,000%20isaaq%20deaths&f=false|title=Stopping Mass Killings in Africa: Genocide, Airpower, and Intervention|last=Peifer|first=Douglas C.|date=2009-05-01|publisher=DIANE Publishing|isbn=9781437912814|language=en}}</ref><ref>{{Cite book|url=https://books.google.co.uk/books?id=mKWiBwAAQBAJ&pg=PT149&dq=&hl=en&sa=X&ved=0ahUKEwi17-PMzMzRAhXLVhoKHZERA3w4ChDoAQg-MAc#v=onepage&q=%22large%20systematic%20scale%22&f=false|title=Making and Unmaking Nations: The Origins and Dynamics of Genocide in Contemporary Africa|last=Straus|first=Scott|date=2015-03-24|publisher=Cornell University Press|isbn=9780801455674|language=en}}</ref><ref name="Jones">{{Cite book|url=https://books.google.co.uk/books?id=ZybbAAAAMAAJ&focus=searchwithinvolume&q=By+then,+any+surviving+urban+Isaaks+-|title=Genocide, war crimes and the West: history and complicity|last=Jones|first=Adam|date=2017-01-22|publisher=Zed Books|isbn=9781842771914|language=en}}</ref><ref>{{Cite web|url=http://www.aljazeera.com/indepth/features/2014/02/investigating-genocide-somaliland-20142310820367509.html|title=Investigating genocide in Somaliland|last=|first=|date=|website=|publisher=|access-date=}}</ref>

|- style="background:orange"
| ||Bantu people (Christians, Muslims and Traditional African religion)||Jubba Valley||{{nameandflag|Somalia}}||Somali militias||1991 onwards||<ref>{{cite web|url=http://hornofafrica.ssrc.org/Besteman/ |title=Genocide in Somalia’s Jubba Valley and Somali Bantu Refugees in the U.S. |publisher=Social Science Research Council |author=Catherine L. Besteman |date=April 9 2007 |archiveurl=http://web.archive.org/web/20160327033104/http://hornofafrica.ssrc.org/Besteman/ |deadurl=no}}</ref>

|- style="background:lightgreen"
| ||Hazara Shias||Mazar-e-Sharif, Bamiyan||{{nameandflag|Afghanistan}}||Taliban||1998||More than 8,000 noncombatants were reported killed after the Taliban captured the city.<ref>Goodson, Larry P.''Afghanistan's Endless War: State Failure, Regional Politics, and the Rise of the Taliban'', University of Washington Press (2001), ISBN 0295981113 p.79</ref> Goats and donkeys were also killed.<ref>Ahmed Rashid. ''Taliban: Militant Islam, Oil and Fundamentalism in Central Asia'' (2000), p.73.</ref>

|-
| ||Serbian Christians|| ||{{nameandflag|Kosovo}}|| ||1999-2004||Many Serbs were expelled from entire villages and churches, and symbols of Serb heritage were destroyed in this period.<ref>{{cite web |url=http://www.b92.net/eng/news/politics.php?yyyy=2015&mm=03&dd=17&nav_id=93505 |title=11 years since "March Pogrom" of Serbs in Kosovo |publisher=B92 |date=17 March 2015 |accessdate=7 September 2015}}</ref><ref>[http://www.washingtontimes.com/news/2005/apr/9/20050409-102733-9741r/ Anti-Serb programs in Kosovo], By The Washington Times</ref><ref>{{cite web|author=ERP KiM Info|title=Dopunjeni i ispravljeni spisak uništenih i oštećenih pravoslavnih crkava i manastira na Kosovu u toku martovskog nasilja|work=B92 Specijal|date=26 April 2004|publisher=B92|url=http://www.b92.net/specijal/kosovo2004/unistenecrkve.php|ref=harv}}</ref>

|- style="background:lightgreen"
| ||Muslim Roma, Ashkalis and purported Egyptians|| ||{{nameandflag|Kosovo}}||Albanian Muslims||1999 onwards||The persecution of these communities began during the Yugoslav wars but escalated after 1999. Most of them were expelled from Kosovo and their houses were destroyed.<ref>{{cite web|author=Claude Cahn |author-link= |year=2007 |title=Birth of a Nation: Kosovo and the Persecution of Pariah Minorities |journal=German Law Journal |volume=8 |issue=1 |issn=2071-8322 |url=http://www.germanlawjournal.org/pdfs/Vol08No01/PDF_Vol_08_No_01_81-94_SI_Cahn.pdf |mode=cs1 |deadurl=yes |archiveurl=https://web.archive.org/web/20150215183028/http://www.germanlawjournal.org/pdfs/Vol08No01/PDF_Vol_08_No_01_81-94_SI_Cahn.pdf |archivedate=15 February 2015 }}</ref><ref>{{cite web|url=http://www.gfbv.it/2c-stampa/2005/050201en.html |title=Memorandum of the Society for Threatened People on the Issue of Lead Poisoning of Roma in IDP Camps in Kosovo |publisher= |author= |date= |archiveurl= |deadurl=no}}</ref>

|- style="background:lightgreen"
| ||Non-Arab and Black tribes (Fur, Masalit and Zaghawa)||Darfur||{{nameandflag|Sudan}}||Omar al-Bashir and janjaweed militias||2003-present||

|-
| ||Christians|| ||{{nameandflag|Somalia}}||Al Shabab||2005 onwards||<ref>{{cite web|url=http://www.economist.com/node/14707279 |title=Somalia's embattled Christians: Almost expunged |publisher=The Economist |author= |date= |archiveurl=http://web.archive.org/web/20160413054603/http://www.economist.com/node/14707279 |deadurl=no}}</ref>

|-
| ||Christians|| ||{{nameandflag|Palestine}}||Hamas, Muslim mobs, Islamic terorrist groups||2002 onwards||Muslims targeted Christians frequently in the West Bank and Gaza, burning churches and seizing properties. The Christian population fell from about 3,000 in 2007 to 1,400 in 2011. They were also the target of bomb attacks, murders, and discrimination under Hamas rule.<ref>{{cite web|last=Radin|first=Charles A.|title=Defendants killed in court; mob fears grow in West Bank|url=http://www.highbeam.com/doc/1P2-7705112.html|accessdate=|work=The Boston Globe|date=6 February 2002}}</ref><ref>{{cite web|last=de Quetteville|first=Harry|title='Islamic mafia' accused of persecuting Holy Land Christians|url=http://www.telegraph.co.uk/news/worldnews/middleeast/palestinianauthority/1498033/Islamic-mafia-accused-of-persecuting-Holy-Land-Christians.html|accessdate= |work=The Daily Telegraph|date=9 September 2005|location=London}}</ref><ref>{{cite web|title=Muslim attacks against Christians on the rise in West Bank |url=http://www.worldnewstribune.com/2012/05/28/muslim-attacks-against-christians-on-the-rise-in-west-bank/ |archiveurl=https://web.archive.org/web/20160212000435/http://www.worldnewstribune.com/2012/05/28/muslim-attacks-against-christians-on-the-rise-in-west-bank/ |deadurl=yes |archive-date=12 February 2016 |accessdate= |work=World Tribune |date=28 May 2012 }}</ref><ref>{{cite web|last=Hadid|first=Diaa|title=For Gaza's Christians, new reality unsettling|url=http://www.chron.com/news/nation-world/article/For-Gaza-s-Christians-new-reality-unsettling-1807109.php|accessdate=|work=The Houston Chronicle|date=27 June 2007|agency=[[Associated Press]]}}</ref><ref>{{cite web|last=Abu Toameh|first=Khaled|title=Christian-Muslim tensions heat up|url=http://www.jpost.com/MiddleEast//Article.aspx?id=76420|accessdate=|newspaper=The Jerusalem Post|date=25 April 2007|authorlink=Khaled Abu Toameh}}</ref><ref>{{cite web|last=Silver|first=Eric|title=Gaza's Christian bookseller killed|url=http://www.independent.co.uk/news/world/middle-east/gazas-christian-bookseller-killed-396283.html|accessdate=|work=The Independent|date=8 October 2007|location=London}}</ref><ref>{{cite web|title=Militants bomb Gaza YMCA library|url=http://news.bbc.co.uk/2/hi/middle_east/7246454.stm|accessdate=|work=BBC News|date=15 February 2008}}</ref><ref>{{cite web|last=Greenwood|first=Phoebe|title=Gaza Christians long for days before Hamas cancelled Christmas|url=https://www.theguardian.com/world/2011/dec/23/gaza-christians-hamas-cancelled-christmas|accessdate=|work=The Guardian|date=23 December 2011|location=London}}</ref>

|-
| ||Mandaeans|| ||{{nameandflag|Iraq}}|| ||2003 onwards||<ref>http://www.aina.org/reports/mhrar200803.pdf</ref>

|-
| ||Assyrian Christians|| ||{{nameandflag|Iraq}}|| ||1933-2014||<ref>http://www.aina.org/articles/contestednations.pdf</ref><ref>http://www.aina.org/reports/ig.pdf</ref><ref>https://www.theguardian.com/world/2006/oct/06/religion.iraq</ref>

|-
| ||Yazidis||Iraqi Kurdistan||{{nameandflag|Iraq}}||ISIS||2014-||

|-
| ||Arab Christians, Levantines, Armenians, Arameans, Assyrians (Syriacs or Chaldeans) and Copts|| ||{{nameandflag|Iraq}}, {{nameandflag|Syria}}, {{nameandflag|Libya}}||ISIS||2014-||At least 1,000 casualties.<ref>{{cite web|url=http://www.npr.org/2015/12/24/460906980/as-christians-flee-governments-pressured-to-declare-isis-guilty-of-genocide|title=As Christians Flee, Governments Pressured To Declare ISIS Guilty Of Genocide|publisher=[[NPR]]|date=24 December 2015|quote=At least a thousand Christians have been killed. Hundreds of thousands have fled.}}</ref> Described as a genocide by the EU.<ref>2014. [http://www.reuters.com/article/2014/02/24/us-libya-egyptians-idUSBREA1N13V20140224 Seven Egyptian Christians found shot execution-style on Libyan beach] Reuters.</ref><ref>{{cite news|last=Moore|first=Jack|date=February 4, 2016|title=European Parliament Recognizes ISIS Killing of Religious Minorities as Genocide|url=http://www.newsweek.com/european-parliament-recognizes-isis-killing-religious-minorities-genocide-423008 |newspaper=[[Newsweek]]}}</ref><ref name="Kaplan">{{cite news|last=Kaplan|first=Michael|date=February 4, 2016|title=ISIS Genocide Against Christians, Yazidis? European Parliament Recognizes Islamic State Targeting Religious Minorities|url=http://www.ibtimes.com/isis-genocide-against-christians-yazidis-european-parliament-recognizes-islamic-state-2294384 |newspaper=[[International Business Times]] |quote=The European Parliament characterized the persecution as "genocide" Thursday.}}</ref><ref>[http://www.europarl.europa.eu/sides/getDoc.do?pubRef=-%2f%2fEP%2f%2fNONSGML%2bMOTION%2bP8-RC-2016-0149%2b0%2bDOC%2bPDF%2bV0%2f%2fEN JOINT MOTION FOR A RESOLUTION], European Parliament.</ref>

|- style="background:lightgreen"
| ||Shias (including ethnic Turkmen and Shabak)|| ||{{nameandflag|Iraq}}, {{nameandflag|Syria}}||[[w:Islamic State of Iraq and the Levant|ISIS]]||2014-Present||<ref>{{cite web|title = Isis accused of ethnic cleansing as story of Shia prison massacre emerges|url = https://www.theguardian.com/world/2014/aug/25/isis-ethnic-cleansing-shia-prisoners-iraq-mosul|website = the Guardian|accessdate = 2015-12-22|first = Luke|last = Harding|first2 = Fazel Hawramy |last2 = Irbil}}</ref><ref>http://europe.newsweek.com/isis-genocide-kerry-yazidis-christians-shia-437944?rm=eu</ref>

|- style="background:orange"
| ||Christians and Muslims|| ||{{nameandflag|Nigeria}}||Boko Haram||2014-present||<ref>http://genocidewatch.net/2016/02/09/justice-for-jos-project-and-us-nigeria-law-group-on-boko-haram-attacks/</ref><ref>https://www.naij.com/1097991-catholic-bishop-reveals-boko-haram-killed-500-priests-borno-state.html Archive at [https://web-beta.archive.org/web/20170406214448/https://www.naij.com/1097991-catholic-bishop-reveals-boko-haram-killed-500-priests-borno-state.html]</ref>

|-
| ||Coptic Christians||North Sinai||{{nameandflag|Egypt}}||[[w:Islamic State of Iraq and the Levant|ISIS]]||Feb 2017-present||<ref>http://web.archive.org/web/20170308101839/http://www.aina.org/news/20170308034228.htm</ref><ref>http://web.archive.org/web/20170309063403/http://www.financialexpress.com/world-news/isis-butchering-egyptian-christians-in-their-own-homes/580189/</ref><ref>http://web.archive.org/web/20170308190158/http://www.aljazeera.com/news/2017/02/egypt-coptic-christians-flee-sinai-ismailiya-170226154942356.html</ref>

|} 

==Miscellaneous==

*The Serbian church was persecuted for centuries under Turkish rule and severely weakened by the 18th century. This caused the emigration of many Serbs from their native region and a failed revolt.<ref>{{cite book|url=https://books.google.co.in/books?id=JmFetR5Wqd8C&pg=PT1111&lpg=PT1111&dq=ottoman+persecution+orthodox&source=bl&ots=SptLtIlsKK&sig=Br-7RQXh6EYrgANkBEv_BGKXz0Y&hl=en&sa=X&ved=0ahUKEwjyuqPWkIHVAhUCTI8KHSN8BvAQ6AEIVDAI#v=onepage&q=ottoman%20persecution%20orthodox&f=false |title=The Encyclopedia of Eastern Orthodox Christianity |publisher=John Wiley & Sons |author=John Anthony McGuckin |date=2010 |archiveurl= |deadurl=no |chapter=Serbian Church Under Ottoman And Habsburg Rule | isbn=9781444392548}}</ref>
*Since the mid-1980s, more than 20,000 Shia Muslims and hundreds of Ahmadis have been killed in Pakistan by Sunni terrorists sponsored by generals of the Pakistani Army.<ref>[{{Reference archive|1=http%3A%2F%2Fabna.ir%2Fdata.asp%3Flang%3D3%26id%3D365815|2=2012-11-21}} Over the last several decades 6000 Shia children killed in Pakistan + Pic] - ABNA, November 18, 2012 See also [http://www.bbc.com/news/world-south-asia-12278919], archived at [https://web.archive.org/web/20170827055925/http://www.bbc.com/news/world-south-asia-12278919].</ref>

==References==
{{reflist}}

==Bibliography==

*Boyce, Mary (2001), [https://books.google.co.in/books?id=a6gbxVfjtUEC&lpg=PP1&dq=Zoroastrians,+their+religious+beliefs+and+practices&pg=PP1&redir_esc=y&hl=en#v=onepage&q&f=false Zoroastrians, their religious beliefs and practices] (2 ed.), New York: Routledge & Kegan Paul, pp. 148-252, ISBN 9780415239028
*Stepaniants, Marietta (2002), "The Encounter of Zoroastrianism with Islam", ''Philosophy East and West'', University of Hawai'i Press, 52 (2): pp. 159–172, doi:10.1353/pew.2002.0030, ISSN 0031-8221, JSTOR 1399963.
*Johnstone, Patrick. [https://books.google.com.sg/books?id=AVzFAgAAQBAJ&pg=PA49#v=onepage&q&f=false The Future of the Global Church: History, Trends and Possiblities] InterVarsity Press, 17 Jan 2014. ISBN 0830856951

==See also==

*[[The Turkish Genocides]]

[[Category:Islamic History]]

Let There be no Compulsion in Religion

2026-03-27T01:47:53Z

Asmith: fixed language and updated score

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[[File:Quran 2-256.png|290px|right|thumb]]
Quran 2:256 ("There is no compulsion in religion...") is a verse often cited in discourse on freedom of and from religion (along with [[To_You_Your_Religion_and_To_Me_Mine|Qur'an 109:1-6 "to you your religion and to me (my) religion."]]) in Islamic contexts. Modernist and reformist Muslim commentators (who do not necessarily accept hadith in the traditional way) commonly cite these verses to advocate for religious freedom in Islam. Others argue that the verse relates only to conversion to Islam, but not [[Islam_and_Apostasy|apostasy from Islam]].

Patricia Crone wrote an extensive article on the history of interpretation of the no compulsion verse. She notes that Q 2:256 was commonly interpreted alongside {{Quran-range|10|99|100}}, which uses the same verb, "to compel", ikrāh ("And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?"). Crone describes the widely varying views as to the time and context in which the no compulsion verse was revealed, as exegetes gave it legal implications but disagreed on how to reconcile it with {{Quran|9|29}}. She concludes that some exegetes had to interpret Q 2:256 as abrogated because by their time religion had come to function as a civic status and religious freedom had become undesirable. Nowadays, neither modernists nor Islamists consider 2:256 to be abrogated. In her view, the verse was plainly not uttered in a law-giving capacity but rather expressed the principle that religious choice cannot be coerced by people upon others, which had become a commonplace and self evident truth in the post-pagan, Christian millieu in which the principle became relevant.<ref>Patricia Crone. [https://www.ias.edu/sites/default/files/hs/Crone_Articles/Crone_la_ikraha.pdf No Compulsion in Religion: Q 2:256 in Mediaeval and Modern Interpretation] In Le Shi’isme Imamite Quarante ans apres: Hommage ‘a Etan Kohlberg. Edited by Mohammad Ali Amir-Moezzi, Meir M. Bar-Asher and Simon Hopkins. Turnhout: Brepols Publishers, 2009, pp. 131–78</ref>

Yohanan Friedmann has also writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> Quran 2:256 was discussed by early commentators in terms of the circumstances of revelation and seen as an injunction against forced conversion, though there was discussion on the question as to which groups of disbelievers it applied, and whether it had been abrogated by verses promoting jihad. The circumstances of revelation of that verse reportedly involved Jewish children in Medina whose parents wanted to force their children to join them in the new faith to prevent their expulsion from the city. Alternative, similar traditions held that Muhammad had been asked by a father in Medina to forcibly convert his sons, or a slave owner made the same request regarding his slave. Later commentators on 2:256 were interested instead in the theological issues regarding the feasibility of forcing belief and considered that forced belief would render meaningless the Quranic concept that life is a test.<ref>Friedmann, 2003, pp. 100-101</ref>

==Qur'an==

===Pickthall===

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

===Shakir===

{{Quote|{{Quran|2|256}}|There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.}}

===Yusuf Ali===

{{Quote|{{Quran|2|256}}|Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things. }}

==Analysis==

===Context===
====Hadith====

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

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

====Ibn Kathir====

{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=6832 No Compulsion in Religion] Tafsir Ibn Kathir|2=Allah said, (There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.''

It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said [that before Islam], "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated [from Al-Madinah], some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed,

''(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)''

Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man,

''("Embrace Islam." The man said, "I dislike it." The Prophet said, "Even if you dislike it.")''

First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.'}}

Ibn Kathir in the version of his tafsir abridged by Sheikh Muhammad Nasib Ar-Rafa‘i, has [{{Reference archive|1=http://www.answering-islam.org/Responses/Menj/taqiyyah.htm|2=2011-11-25}} this] to say (note that this portion has not been translated by Safiur Rahman Mubarakpuri who is responsible for the ''abridged'' version of Tafsir Ibn Kathir widely available on the internet):

{{Quote|Tafsir of Ibn Kathir, Al-Firdous Ltd., London, 1999: First Edition, Part 3, pp. 37-38|Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. '''But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion.''' In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.<ref>Tafsir of Ibn Kathir, Surah Al-Baqarah, ayat 253 to 286, Surah Al-Imran, ayat 1 to 92, abridged by Sheikh Muhammad Nasib Ar-Rafa‘i [Al-Firdous Ltd., London, 1999: First Edition], Part 3, pp. 37-38</ref>}}

====Al Wahidi====

{{Quote|1=[http://altafsir.com/asbabalnuzol.asp?soraname=2&ayah=256&search=yes&img=a&languageid=2 The reasons for the descent of the verse number (256) of Sura (The Cow)] Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou|2=Al-Suddi said: “This verse was revealed about a man from the Helpers called Abu'l-Husayn. This man had two sons. It happened that some traders from Syria came to Medina to sell oil. When the traders were about to leave Medina, the two sons of Abu'l-Husayn called them to embrace Christianity. These traders converted to Christianity and then left Medina. Abu'l-Husayn informed the Messenger of Allah, Allah bless him and give him peace, of what had happened. He asked him to summon his two sons. But then Allah, exalted is He, revealed (There is no compulsion in religion…). The Messenger of Allah, Allah bless him and give him peace, said: 'May Allah banish both of them. They are the first to disbelieve'. This was before the Messenger of Allah, Allah bless him and give him peace, was commanded to fight the people of the Book. But then Allah's saying (There is no compulsion in religion…) was abrogated and the Prophet was commanded to fight the people of the Book in Surah Repentance”.}}

====Al Qurtubi====

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=168 Tafsir Al-Qurtubi: Classical Commentary of the Holy Qur'an V.1] Translated by Aisha Bewley,Dar Al-Taqwa Ltd., 2003, pp. 659-661|2=Scholars disagree and hold various positions regarding the legal status and meaning of this ayat.

• It is said that '''it is abrogated because the Prophet forced the Arabs to adopt the din of Islam and fought them and was only pleased with Islam for them'''. Sulayman ibn Musa took the view, saying, "It is abrogated by ‘O Prophet! Do jihad against the unbelievers and the hypocrites.’ (9:73)" That is related from Ibn Mas‘ud and many commentators.

• It is not abrogated and was sent down about the people of the Book in particular and means that '''they are not forced to adopt Islam when they pay jizya. Those who are forced are the idolaters'''. Only Islam is accepted from them, and they are the ones about whom ‘O Prophet! Do Jihad against the unbelievers and the hypocrites.’ (9:73) was revealed. This is the position of ash-Sha‘bi, Qatada, al-Hasan and ad-Dahhak. The evidence for this position is related by Zayd ibn Aslam from his father, "I heard ‘Umar in al-Khattab say to an old Christian woman, ‘Become Muslim, old woman, become Muslim. Allah sent Muhammad with the Truth.’ She replied, ‘I am an old woman and close to death.’ ‘Umar said, ‘O Allah, witness!’ and he recited, ‘There is no compulsion where the din is concerned.’"

• Abu Dawud reported from Ibn ‘Abbas that this was revealed about the Ansar. There was a woman, all of whose children had died. She made a vow that if she had a child who lived she would become a Jew. When the Banu’n-Nadir were exiled, among them were many of the children of the Ansar. They said, "We will not leave our sons!" Then Allah revealed this. One variant has, "We did what we did and we think that their din is better than what we have." When Allah brought Islam, they denied it and this was revealed. Whoever wished remained with them and whoever wished, entered Islam. This is the position of Sa‘id ibn Jubayr, ash-Sha‘bi and Mujahid, but he added that the reason that they were with the Banu’n-Nadir was through suckling. An-Nahhas said, "The position of Ibn ‘Abbas regarding this ayat is the best position since its isnad is sound."

• As-Suddi said that the ayat was revealed about a man of the Ansar called Abu Husayn who had two sons. Some merchants came from Syria to Madina with oil and when they wanted to leave, his sons went to them. They invited the two sons to become Christians and they did so and went back with them to Syria. Their father went to the Messenger of Allah to complain about this and asked the Messenger of Allah to send someone to bring them back. Then, "There is no compulsion where the din is concerned" was revealed. He had not been commanded to fight the People of the Book. He said, "Allah has put them far. They are the first to disbelieve." Abu’l-Husayn felt annoyed that the Prophet did not send someone after them. Then Allah revealed, "No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them" (4:65). '''Then "No compulsion" was abrogated and he was commanded to fight the People of the Book in Surat at-Tawba'''. The sound view for the reason behind the words, "No, by your Lord, they are not believers …" is the hadith of az-Zubayr with his Christian neighbour about water as will be dealt with in Surat at-Tawba, Allah willing.

• It is said that it means "do not call those who have submitted through the sword compelled and forced".

• It is said that it was related about the captives who were People of the Book. They are not compelled when they are adults. '''If they are Magians, young or old, or idolaters, they are compelled to adopt Islam because their captivity does not help them when they are idolaters'''. Do you not see that their sacrifices are not eaten nor their women married. That is what Ibn al-Qasim reported from Malik. Ashhab said that children are considered to have the din of those who captured them. If they refuse that, they are compelled to become Muslim.''' Children have no din and that is why they are compelled to enter Islam so that they do not go to a false din'''. '''When other types of unbelievers pay the jizya, they are forced to become Muslim''', whether they are Arabs or non-Arabs, Quraysh or otherwise. This will be dealt with in Surat at-Tawba.}}

====M. Ayoub====

{{Quote|[http://www.amazon.com/Quran-Its-Interpreters-Mahmoud-Ayoub/dp/0791465225 The Qur’an and it Interpreters] Mahmoud M. Ayoub, SUNY Press, 1984, Volume I, pp. 253-254|Mujahid said, "This was before the Apostle of God was commanded to fight against the People of the Book. God’s saying, ‘There is no compulsion in religion’ was abrogated and he was commanded to fight against the People of the Book in Surat Bara‘ah" (Q. 9:29). (Wahidi, pp. 77-78) … According to other traditions, the verse was revealed in reference to the People of the Book, who should not be compelled to enter Islam so long as they pay jizyah (poll tax). The verse is, therefore, not abrogated. Tabari relates on the authority of Qatadah, "Arab society was compelled to enter Islam because they were an unlettered community [ummah ummiyah], having no book which they knew. Thus nothing other than Islam was accepted from them. The people of the Book are not to be compelled to enter Islam if they submit to paying the jizyah or kharaj [land tax]." The same view is related on the authority of al-Dahhak, Mujahid, and Ibn ‘Abbas (Tabari, V. pp. 413-414). Tabari agrees with this view and asserts that the verse applies to the people of the two Books (Jews and Christians) and the Zoroastrians (Majus)… Qurtubi relates yet another view which asserts, "It was in reference to captives who, if they are of the People of the Book, are not to be compelled if they are adults; but if they are Zoroastrians or idolators, be they old or young, they shall be forced to accept Islam. This is because their master could not benefit from them if they were idolators." Qurtubi adds, "Do you not see that animals slaughtered by them would be unlawful to eat and their women could be married [to Muslims]? They practise the eating of carrion and other such unclean things. Thus their master would find them unclean and therefore it would be difficult to benefit from them as his slaves. Hence, it becomes lawfull for him to compel them" (Qurtubi, II, p. 280; see also Shawkani, I, p. 275).}}

====Al Nahas====

{{Quote|[http://www.answering-islam.org/Responses/Menj/taqiyyah.htm An-Nasikh wal-Mansukh] Al-Nahas, p. 80|the scholars differed concerning Q. 2:256. Some said: 'It has been abrogated [cancelled] for the Prophet compelled the Arabs to embrace Islam and fought them and did not accept any alternative but their surrender to Islam. The abrogating verse is Q. 9:73 'O Prophet, struggle with the unbelievers and hypocrites, and be thou harsh with them.' Mohammad asked Allah the permission to fight them and it was granted. Other scholars said Q. 2:256 has not been abrogated, but it had a special application. It was revealed concerning the people of the Book [the Jews and the Christians]; they can not be compelled to embrace Islam if they pay the Jizia (that is head tax on free non-Muslims under Muslim rule). It is only the idol worshippers who are compelled to embrace Islam and upon them Q. 9:73 applies. This is the opinion of Ibn 'Abbas which is the best opinion due to the authenticity of its chain of authority.}}

====Sobhi Saleh====

{{Quote|[http://jarirbooksusa.com/2581.html Mabaheth Fi 'Ulum al-Qur'an] Sobhy as-Saleh, Dar al-'Ilm Lel-Malayeen, Beirut, 1983, p. 269|[Referring to 2:256 and 9:73] The command to fight the infidels was delayed until the Muslims become strong, but when they were weak they were commanded to endure and be patient.}}

====Miscellaneous====

{{Quote|[http://islamqa.com/en/ref/34770 There is no compulsion to accept Islam] Islam Q&A, Fatwa No.34770|Praise be to Allaah.

The scholars explained that these two verses [ {{Quran|10|99}} and {{Quran|2|256}}], and other similar verses, have to do with those from whom the jizyah may be taken, such as Jews, Christians and Magians (Zoroastrians). They are not to be forced, rather they are to be given the choice between becoming Muslim or paying the jizyah.

Other scholars said that this applied in the beginning, but was subsequently abrogated by Allaah’s command to fight and wage jihad. So whoever refuses to enter Islam should be fought when the Muslims are able to fight, until they either enter Islam or pay the jizyah if they are among the people who may pay jizyah. The kuffaar should be compelled to enter Islam if they are not people from whom the jizyah may be taken, because that will lead to their happiness and salvation in this world and in the Hereafter. Obliging a person to adhere to the truth in which is guidance and happiness is better for him than falsehood. Just as a person may be forced to do the duty that he owes to other people even if that is by means of imprisonment or beating, so forcing the kaafirs to believe in Allaah alone and enter into the religion of Islam is more important and more essential, because this will lead to their happiness in this world and in the Hereafter. This applies unless they are People of the Book, i.e., Jews and Christians, or Magians, because Islam says that these three groups may be given the choice: they may enter Islam or they may pay the jizyah and feel themselves subdued.

Some of the scholars are of the view that others may also be given the choice between Islam and jizyah, but the most correct view is that no others should be given this choice, rather these three groups are the only ones who may be given the choice, because the Prophet (peace and blessings of Allaah be upon him) fought the kuffaar in the Arabian Peninsula and he only accepted their becoming Muslim. And Allaah says (interpretation of the meaning): ''[Quotes {{Quran|9|5}}]''

He did not say, “if they pay the jizyah”. The Jews, Christians and Magians are to be asked to enter Islam; if they refuse then they should be asked to pay the jizyah. If they refuse to pay the jizyah then the Muslims must fight them if they are able to do so. Allaah says (interpretation of the meaning): ''[Quotes {{Quran|9|29}}]''

And it was proven that the Prophet (peace and blessings of Allaah be upon him) accepted the jizyah from the Magians, but it was not proven that the Prophet (peace and blessings of Allaah be upon him) or his companions (may Allaah be pleased with them) accepted the jizyah from anyone except the three groups mentioned above.

The basic principle concerning that is the words of Allaah (interpretation of the meaning): ''[Quotes {{Quran|8|39}}, and {{Quran|9|5}}]''

This verse is known as Ayat al-Sayf (the verse of the sword).

These and similar verses abrogate the verses which say that there is no compulsion to become Muslim.

And Allaah is the Source of strength.

Majmoo’ Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, 6/219}}

{{Quote|1=[http://www.youtube.com/watch?v=5b-Pjo9XgGw&feature=player_embedded Ahadith an-nihaya] Shaykh Muhammad Hassan on the Egyptian satellite station al-Nas|2='''The Messenger of Allah (PBUH) said: “It is not permissible (to shed) the blood of a Muslim who witnesses that there is no god but Allah and that I am the Messenger of Allah, except for one of the following three conditions''': (First), the life for the life…” This means the killer is killed. But you are not the one who kills him, and neither am I the one who kills him. But the competent legal authority is the one who is responsible for this. Otherwise, Muslim society would descend into chaos, with everyone killing whomever he wanted whenever he wanted. No—blood is sacred; blood is sacred. “It is not permissible (to shed) the blood of a Muslim who witnesses that there is no god but Allah and that I am the Messenger of Allah, except under three conditions: (First), the life for the life…” The Almighty said: “In the law of equality there is (saving of) life to you, o ye men of understanding” (Qur’an 2:179). “In the law of equality there is (saving of) life to you, o ye men of understanding.” “The life for the life”—the killer is killed. The punishment of Almighty Allah is carried out upon him.

“(Second), the married person who commits adultery”—I will return to him (later) Allah-willing, in another of the signs.

“(Third), the one who abandons his religion, and separates himself from the community.” The hadith is in both of the Sahihs (i.e. Bukhari and Muslim). “The one who abandons his religion, and separates himself from the community.” '''Islam does not compel anyone to enter it. This (concept) needs to be firmly established. Islam does not compel anyone to enter it. No. There is no compulsion in religion. But rather we preach (Islam) in truth, mercy, propriety, and humility. Whoever says after the preaching—whoever says after (receiving) the preaching and the call (to Islam), “No, I will not enter this religion.” We say to him, “There is no compulsion in religion.”''' Truth stands out clear from error. We recite the saying of Almighty Allah, “Let him who will believe, and let him who will disbelieve” (Qur’an 18:29). We recite the saying of Allah Almighty, “You have your religion and I have my religion” (Qur’an 109:6). Beautiful. This is after the preaching and the call (to Islam).

'''But if he enters Islam of his own free will and choice, he does not have the right to leave the religion of Allah whenever he wants, to shake the foundations of Muslim society. No, he does not have the right. Absolutely not. But he does have the right, after having (Islam) preached to him, to say, “I will enter” or “I will not enter this religion.” But to enter it just to leave it whenever he wants? No. This is something which is unacceptable in the religion of Almighty Allah.''' Show me a constitution anywhere on earth which grants this for its citizens. But rather whoever comes out against the constitution of any nation is accused of treason. Everyone familiar with treason knows that the penalty is death. So what do you think about the one who betrays the religion of Allah Almighty, the one who betrays Allah and His Messenger? “O ye who believe! Do not betray Allah and His Messenger, nor knowingly betray your trusts” (Qur’an 8:27).}}

{{Quote|{{cite web quotebox|url= http://www.islamhelpline.com/node/3459|title= No compulsion in Religion then why kill apostates|publisher= IslamHelpline|author= |date= accesessed June 26, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamhelpline.com%2Fnode%2F3459&date=2013-06-25|deadurl=no}}|Question:

assalamualaikum, in the quran it states that there is no compulsion in religion (ie. you can`t/don`t need to force someone into beleiving the truth). how do you reconcile this with the hadith regarding the killing of apostates? ("he who changes his deen must be killed" - the book i read this in had no reference, so im not sure about how authentic the hadeeth is).

Answer:

Killing Apostates

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is no one (no idol, no person, no grave, no prophet, no imam, no dai, nobody!) worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

Your Question: in the quran it states that there is no compulsion in religion (ie. you can`t/don`t need to force someone into beleiving the truth). how do you reconcile this with the hadith regarding the killing of apostates?

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verses 256-257:

256 Let there be no compulsion in religion. Truth stands out clear from error; whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold that never breaks. And Allah heareth and knoweth all things.

257 Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the Evil Ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire to dwell therein (for ever).

Dear and Beloved Brother, in light of the context of the guidance of the Quran and the Sunnah this Command of the Lord Most High ‘Let there be no compulsion in religion’ means and implies that since Allah has given every individual a ‘free will’ as a test; for a period of one lifetime every individual has a God-given right to choose for himself between the paths of Truth and error, Guidance and misguidance, Belief and disbelief, Obedience or disobedience. Every individual has a right to choose whatever path he wishes to live his life, and none should or can be forced or coerced or compelled to choose belief if one chooses to disbelieve. Thus it is absolutely impermissible in Islamic Law to force, or coerce, or compel anyone to accept Islam as their way of life if they do not themselves, of their own free will, choose to do so.

But if one, of his own free will chooses to believe and enters Islam by declaring the ‘shahaadah’ or testification of faith, then he is bound by his declaration and all the disciplines of Islam become obligatory upon such a person. If one after accepting Islam as his deen does not pray, he will be compelled by Law to offer his prayers; or if he refuses to pay the zakah dues, he will be compelled by Law to fulfill his zakah dues; or if he refuses to distribute inheritance as prescribed by Shariah, he will be compelled by Law to do so; etc. Once the person of his own free will accepts Islam, he has no right to pick-and-choose the laws he wishes to follow; but rather he will be compelled to follow all the obligatory dictates of Shariah by Law. Here one cannot say or bring forth the excuse ‘Let there be no compulsion in religion’! nor would it be accepted. This command only applies to one who has not accepted Islam as his way of life.

Allow us to relate a simple example to further explain the point. In today’s age, one is not compelled to take citizenship of any nation (for eg. United States of America); but if one of his own free will chooses to take on and accept US citizenship, he cannot pick-and-choose which law he wishes to follow. If the law of the land states that he has to pay tax, he will be compelled to pay it whether he likes it or not; of if the law of the land states he has to be drafted in the army, he will be compelled to join the army; or if the law of the land states he has to pay half his wealth to his divorced wife, he will be compelled to do so; etc.

Your Question: how do you reconcile this with the hadith regarding the killing of apostates? ("he who changes his deen must be killed" - the book i read this in had no reference, so im not sure about how authentic the hadeeth is).

Sahih Al-Bukhari Hadith 9.17 Narrated by Abdullah

Allah's Messenger (saws) said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Messenger cannot be shed except in three cases: In Qisas (retribution) for murder, a married person who commits illegal sexual intercourse, and the one who reverts from Islam (apostate) and leaves the Muslims."

It is indeed an authentic and established hadith and thus a part of Islamic Law that corporal punishment will be applied to one who, after accepting Islam as his way of life, openly and verbally declares in a Court of Islamic Law in a proper Islamic State that he wants to become an apostate.

One must bear in mind that it is not as if every person who declares apostasy, or every person one may think or believe is an apostate will be put to death without due process of law. It is only when one confesses in a Shariah Court in a proper Islamic State that he wills to become an apostate, after knowing fully well and being warned that the punishment for apostasy in Islam is death, he still holds on to his confession in a Shariah Court that he wills to become an apostate that he will be prescribed the due corporal punishment.

Thus even if there is enough evidence and a case of apostasy has been brought against one in a Shariah Court, all the person has to do is declare the ‘shahaadah’ or testification of faith in Court to save himself from the prescribed punishment!

The wisdom behind this Law of prescribing corporal punishment for apostasy in Islam is only to manifest the value and worth of the declaration of ‘shahaadah’ which enables one to enter Islam, and the severity of the crime of becoming an apostate in the Sight of Allah, Islamic Law, and the believers.; for unless and until one, of his own free will and without any coercion or force, himself declares his apostasy in a Shariah Court of a righteous Islamic State, the prescribed punishment of apostasy cannot be implemented.}}

==See Also==

* [[Misrepresentations of Islamic Scripture]]

==References==
{{reflist}}

[[Category:Qur'an]]
{{page_title|Let There be no Compulsion in Religion (Qur'an 2:256)}}

[[Category:Society and human nature]]
[[Category:Tafsir]]
[[Category:Apostasy]]
[[Category:Dawah]]

Lesser and Greater Jihad

2026-03-27T01:38:44Z

Asmith: /* Nonconformity with the Qur'an */ fixing language and updating score

{{QualityScore|Lead=2|Structure=3|Content=4|Language=4|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.

As Paul M. Cobb, Professor of Near Eastern Languages and Civilizations at the University of Pennsylvania notes, "the 'Greater Jihad,' is often overemphasized by contemporary apologists uncomfortable with the prominent place of jihad in medieval Islamic sources" and "it is also perfectly clear that when medieval Muslims discussed jihad, they were almost always discussing it in the sense of armed struggle against infidels."<ref>{{Citation|author=Paul M. Cobb|publisher=Oxford University Press|year=2016|title=The Race for Paradise: an Islamic History of the Crusades|url=https://global.oup.com/academic/product/the-race-for-paradise-9780190614461?cc=us&lang=en&|page=30|isbn=9780190614461}}</ref>
==Claim==

The two forms of Jihad in Islam are sometimes explained as follows:

*Lesser outer jihad (al-jihad al-asghar); a military struggle, i.e. a holy war
*Greater inner jihad (al-jihad al-akbar); the struggle of personal self-improvement against the self's base desires

It is claimed that this "inner Jihad" essentially refers to all the struggles that a Muslim may go through, in adhering to the religion. For example, a scholarly study of Islam can be an intellectual struggle that some allegedly may refer to as "jihad."

Adam J. Silverstein, professor of Islamic studies at the Hebrew University of Jerusalem, provides the following summary of the dispute:{{Quote|{{citation|title=Islamic History|year=2010|publisher=Oxford University Press|pages=73-74|author=Adam J. Silverstein|ISBN=978–0–19–954572–8}}|From the 9th and especially the 10th centuries, many Muslims – influenced by quietist trends (e.g. Twelver Shiites), by spiritual ones (Sufis), and by Christian attacks against Islam’s claim to be a religion of peace – came to divide ''jihad'' into two types. The first was what they termed the ‘lesser ''jihad''’, which is the familiar obligation to spread Islam at the expense of other religions, but which is only to be undertaken as a defensive measure. The second is the ‘greater ''jihad''’, a general obligation on all Muslims actively to ward off their own evil inclinations. Though this distinction was retroactively attributed to Muhammad himself, it is clear from the historical record that most rulers (and many Muslims) disagreed with such interpretations. The important point, though, is that they were there to be adopted by those who abhor even defensive violence, and – latterly – by Muslim apologists who claim that ''jihad'' has been defensive or an inner struggle all along.}}

===Origins===

During Prophet [[Muhammad|Muhammad's]] lifetime, and onward to the present, the word 'Jihad' was, and is, almost always used in a military sense.<ref>{{cite web|url= |title= The Crisis of Islam|publisher= |author= Bernard Lewis|series=chapter 2|date= 2001|archiveurl= |deadurl=no}}</ref> 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-Baghdadi, by way of Yahya ibn al 'Ala', who said:

{{Quote||We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah, on the authority of Jabir, who said, 'The Prophet (salallaahu 'alayhee wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.'<ref>Fayd al-Qadir vol. 4, p. 511</ref>}}

All four schools of [[Sunni]] jurisprudence ([[Fiqh]]) as well as the [[Shiite|Shi'ite]] tradition, all formulated in the 2nd and 3rd centuries after Muhammad's death, make no reference at all to the "greater" jihad, only the lesser.

==Analysis==

===Nonconformity with the Qur'an===

One of the most important factors in the classification of a genuine [[hadith]] in traditional Islamic hadith science is that it must conform with what is written in the [[Qur'an]]. This hadith appears to directly contradict the teachings of the Qur'an.

{{Quote|{{Quran|4|95}}|Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,}}

===Nonconformity with Major Hadith Collections===

In all six major Hadith collections (Sahih Bukhari, Sahih Muslim, Dawud, al-Sughra, Tirmidhi and Ibn Majah), jihad almost always refers to the "lesser" outward physical struggle and not the "greater" inward spiritual struggle. As an example, there are nearly 200 references to jihad in the most trusted collection of hadith, Sahih Bukhari, and ''every single one'' assumes that jihad means literal warfare.

The [[List of Fabricated Hadith|fabricated hadith]] compiled by al-Baghdadi does not appear in any of the famous hadith collections and is inconsistent with the teachings found in corroborated (Mutawatir) sahih hadith. Some of these hadith state that fighting jihad is second only to the belief in Muhammad and [[Allah]], and that standing for an hour in the ranks of battle is better than standing in [[Salah|prayer]] for sixty years (this seems, again, to directly invert the idea that religious devotion is somehow greater than participation in the Muslims' military struggle).

Furthermore, in these same hadith collections Muhammad himself appears to directly refute the claim that the "greater" jihad is the inward spiritual struggle, when he states the best jihad is that of a man whose "blood is shed and his horse is wounded".

{{Quote|Sunan Ibn Majah 2794|It was narrated that Amr bin Abasah said: “I came to the Prophet and said: ‘O Messenger of Allah, which Jihad is best?’ He said: ‘(That of a man) whose blood is shed and his horse is wounded.’”}}

{{Quote|Saheeh Bukhari 4/45|It was asked, 'Oh messenger of Allah!, which of makind is most excellent?'. He (Sallallahu alyhi wa salam) replied: "A believer who strives in the path of God with his self and his wealth.<ref name="Join the caravan">{{cite web|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm|title= Join the Caravan (p. 4)|publisher= Religioscope (originally from al-haqq.org)|author= Imam Abdullah Azzam|date= December 2001|archiveurl= |deadurl=no}}</ref>}}

{{Quote|{{Bukhari|||27|darussalam}}|Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause."}}

{{Quote|Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305|Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.<ref name="Join the caravan"></ref>}}

{{Quote|Saheeh al Bukhari 4/50 , agreed upon|A morning or evening spent in the path of Allah is better than the world and all it contains.<ref name="Join the caravan"></ref> }}

{{Quote|{{Muwatta|21|21|1.4}}|Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}

{{Quote|{{Muslim||1884|reference}}|It has been narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah (may peace be upon him) said (to him): Abu Sa'id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa'id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!}}

{{Quote|Sahih al-Jam'i|On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him."<ref>Abu Khubayb and Abu Zubayr, "The Slandered Jihad (Refutation of Jihad Asghar)"</ref>}}

The importance placed on physical jihad in Islam is made apparent in sahih hadith which record Muhammad referring to Muslims who refuse to fight or consider going to jihad as 'hypocrites'.

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

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

===Views and Research by Scholars===

====Lesser vs Greater Jihad Hadith====

The "lesser versus greater jihad" hadith's [[isnad]] (the completeness of the chain of narrators and the reputation of each individual narrators within the chain of oral tradition) has been categorized by scholars as "weak" (da`if), and generally in traditional [[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 (Islamic Law)|Shari'ah]].<ref>{{cite web|url= http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503547442|title= May People Act According to a Weak Hadith?|publisher= Islam Online|author= Muzammil Siddiqi|series= Fatwa Bank|date= September 27, 2003|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20061216005731%2Fhttp%3A%2F%2Fwww.islamonline.net%2Fservlet%2FSatellite%3Fpagename%3DIslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE%26cid%3D1119503547442&date=2014-03-15|deadurl=yes}}</ref> 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.<ref>{{cite web|url= http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm|title= 52 Weak Ahadith|publisher= Islamic Research Foundation International|author= Ibrahim B. Syed|date= accessed November 20, 2011|archiveurl= http://www.webcitation.org/query?url=http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm&date=2011-11-20|deadurl=no}}</ref>

Dr. Abdullah Azzam:

{{Quote||[It] is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality... The word "jihad", when mentioned on its own, only means combat with weapons, as was mentioned by Ibn Rushd, and upon this the four Imams have agreed.<ref>{{cite web|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_6_conclusion.htm|title= Join the Caravan: Conclusion|publisher= Religioscope (originally from al-haqq.org)|author= Imam Abdullah Azzam|date= December 2001|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.religioscope.com%2Finfo%2Fdoc%2Fjihad%2Fazzam_caravan_6_conclusion.htm&date=2014-03-16|deadurl=no}}</ref>}}

Ibn Taymiyyah (also known as Shaykh ul-Islam):

{{Quote||There is a Hadith related by a group of people which states that the Prophet [peace be upon him] said after the battle of Tabuk: 'We have returned from Jihad Asghar [lesser jihad] to Jihad Akbar [greater jihad].' '''This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it.''' Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind.<ref>Ibn Taymiyyah, [http://www.peacewithrealism.org/jihad/jihad03.htm "Al Furqan"], pp. 44-45</ref>}}

Ibn Hajar al-`Asqalani:

{{Quote|Hajar al Asqalani, Tasdid al-qaws, see also Kashf al-Khafaa’ (no.1362)| This saying is widespread and it is a saying by Ibrahim ibn Ablah according to Nisa'i in al-Kuna. Ghazali mentions it in the Ihya' and al-`Iraqi said that Bayhaqi related it on the authority of Jabir and said: There is weakness in its chain of transmission.<ref>{{cite web|url= http://www.sunnah.org/tasawwuf/jihad004.html|title= Jihad Al Akbar|publisher= As-Sunnah Foundation of America|author= Shaykh Hisham Kabbani|series=(from: "Islamic Beliefs and Doctrine According to Ahl al-Sunna: A Repudiation of "Salafi" Innovations")|date= accessed November 20, 2011|archiveurl= http://www.webcitation.org/query?url=http://www.sunnah.org/tasawwuf/jihad004.html&date=2011-11-20|deadurl=no}}</ref>}}

Al Bayhaqi:

{{Quote|Hajar ibn al Asqalani ’Kashf al-Khafaa’ (no.1362)|Its chain of narration is weak. Ibn Hajr said that this was a saying of Ibraaheem bin Abee Ablah, a Taabi’ee, and not a Ahaadeeth of the Messenger (SAW). <ref name="Suhaib Hassan"></ref><ref>{{cite web|url= http://islam.worldofislam.info/index.php?option=com_content&view=article&id=729:qwe-have-returned-from-the-lesser-jihad-to-the-greater-jihad-jihad-un-nafs-jihad-ul-akbarq&catid=129&Itemid=63|title= Be Aware - Da'eef (weak), mawdoo’ (fabricated) hadeeth|publisher= World of Islam Portal|author= |date= May 10, 2008|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislam.worldofislam.info%2Findex.php%3Foption%3Dcom_content%26view%3Darticle%26id%3D729%3Aqwe-have-returned-from-the-lesser-jihad-to-the-greater-jihad-jihad-un-nafs-jihad-ul-akbarq%26catid%3D129%26Itemid%3D63&date=2014-03-16|deadurl=no}}</ref>}}

Al Haakim:

{{Quote|| His hadith are unreliable.<ref name="Join the caravan2">{{cite web|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm|title= Join the Caravan (p. 27)|publisher= Religioscope (originally from al-haqq.org)|author= Imam Abdullah Azzam|date= December 2001|archiveurl= |deadurl=no}}</ref>}}

Abu Yala al Khalili:

{{Quote|Mashir al Ashwaq, Ibn Nuhad pg 1/31|He often Adulterates, is very weak and narrates unknown hadith. Their is also a narrator, Yahyah bin Alulah, who is a known liar and forger of hadith (Ahmed).<ref name="Join the caravan2"></ref>}}

Amru bin Ali an Nasai and Ad Darqutni:

{{Quote||His hadith are renounced.<ref name="Join the caravan2"></ref>}}

Ibn Adi:

{{Quote|Tahzeeb ut Tahzeeb 11/261-262|His hadith are false.<ref name="Join the caravan2"></ref>}}

Abu Dahadbi:

{{Quote||Abdu Hatim said he is not a strong narrator, Ibn Ma'een classified him as weak and Ad Daqatuni said he is to be neglected.<ref name="Join the caravan2"></ref>}}

Mufti Zar Wali Khan (who is given the title Sheikh ul hadith) mentioned in his "Dora Tafsir" that this hadith was fabricated by Sufis.

=====Related Hadith From the Same Source=====

A similar narration taken from the same source reads:

{{Quote||The ink of the scholar is more holy than the blood of the Martyr.}}

This hadith has also been classed as Maudu' (fabricated), even by its originating source.

Dr. Suhaib Hassan:

{{Quote||Mentioned by al-Manjaniqi is his collection of ahadith of older narrators reporting from younger ones, on the authority of al-Hasan al-Basri. Al-Khatib al-Baghdadi said that it is maudu as a narration from the Prophet (s.a.w), '''but that is a statement of al-Hasan al-Basri''' [Kashf al-Khafa, no. 2276].<ref name="Suhaib Hassan">{{cite web|url= http://www.thereligionislam.com/islamicideology/scienceofhadith.htm|title= The Science of Hadith|publisher= TheReligionIslam|author= Dr. Suhaib Hassan|date= accessed November 20, 2011|archiveurl= http://www.webcitation.org/query?url=http://www.thereligionislam.com/islamicideology/scienceofhadith.htm&date=2011-11-20|deadurl=no}}</ref>}}

Shaikh Abdullah Faisal:

{{Quote||Related by Khateeb in The History of Baghdad 2/193. '''He also said it was a fabricated hadith.'''

The above-mentioned fabricated hadith gives preference to the method of da'wah over jihad for spreading Islam. However, '''the best method for spreading Islam is jihad and not da'wah'''. Thus the Holy Prophet (s.a.w) spent thirteen years in Makkah giving da'wah and only approximately one hundred people embraced Islam. But when he (s.a.w) entered Makkah with military might and Shawka (power) two thousand took their Shahadah in one day.

The Mujahideen conquer lands and save the entire populace from entering Hell-fire by delivering Islam to them. This accomplishment is much greater than what books can do.

Also this fabricated hadith contradicts the Holy Qur'an:

'''Surah An Nisa verse 95:'''

"Not equal are those of the believers who sit at home(except those who are disabled by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit at home."<ref>{{cite web|url= http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf|title= 100 Fabricated Hadiths|publisher= Darul Islam Publishers|author= Shaikh Abdullah Faisal|date= 2000|archiveurl= http://www.webcitation.org/query?url=http://www.missionislam.com/knowledge/books/100FabricatedHadith.pdf&date=2011-11-20|deadurl=no}}</ref>}}

====Lesser vs Greater Jihad Concept====

In the Editors preface to Yusuf al ‘Uyayree's "Thawaabit ‘ala darb al Jihad" (Constants on The Path of Jihad), we find the following in reference to the concept of the 'greater jihad' being the inner struggle:

{{Quote||This is a very twisted concept of Jihad via Western propagation albeit it is true from a linguistic point of view. However, the overall Islamic connotation of Jihad is fighting for the sake of Allah (Jihad fe Sabeelillah). Before Islam, the word Salat was used by the Arabs; it meant supplication. But when Islam came, it changed the meaning of the word to the prayer we know of, although, linguistically it remains as supplication. The same is applied to Jihad. Before, it had nothing to do with fighting for the sake of Allah; and when Islam came, it became very apparent that Islam changed its meaning. One may argue that the Qur’an uses the word Jihad for ‘struggling’. This is true as we see this in many ayaat of Qur’an. However, like we said, the overall implication of Jihad has changed, but its linguistic meaning remains the same. For example, when the Prophet (sallallahu ‘alayhe wassallam) said: ''Narrated by Abu Huraira: Allah’s Messenger said: “Whosoever dies without participating in an expedition (Jihad) nor having the intention to do so, dies on a branch of hypocrisy.''” Is he referring to an “inner struggle” here? Not at all.<ref>Shaykh al Uyayree - [{{Reference archive|1=http://www.hoor-al-ayn.com/Books/constants.pdf|2=2011-03-16}} Constants in the Path of Jihad] - Lecture series delivered by Imam Anwar al Awlaki, transcribed and edited by Mujahid Fe Sabeelillah</ref>}}

Ibn Baaz:

{{Quote||Question: Is Jihad in the way of Allah the same level regardless of whether it is with one's life, wealth , or supplication , even if somebody is cabable of the type that involves one's life? 
Answer: There are different kinds of jihad - with one's self, wealth, supplication, teaching, giving guidance, or helping others in good in any form.The highest form of jihad, however, is with one's life (the intent here is not suicide, for that is forbidden in Islam), then comes Jihad with one's wealth and jihad with teaching and guidance, and in this way Da'wah is a form of jihad, but jihad with one's life is the highest form.<ref>Shaykh Abdul-Azeez Bin Baaz, Fatawa Islamiyah, Vol 8, p.24</ref>}}

Dr. Muhammad Amin:

{{Quote||Jihad of the self and Jihad by wealth, if they do not lead one to establish the Call of Truth, and to stand beside it, enjoining the right and forbidding the wrong, and contributing one's life and wealth in the Path of Allah, are deficient Jihads containing inadequacy. It is astonishing that the hour of testing and of severity, in which the feet are shaken and the heart reaches the throat, can be called the Hour of the Lesser Jihad, while the hours of safety and comfort in secure homes, in the midst of one's family and friends, can be called hours of the Greater Jihad! In the like of such appellations do the holders-back rejoice in their sitting behind from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum)? Such people find contentment and comfort in this way, while in reality they only deceive their weak souls, for the true values of the deeds are entirely the opposite.<ref>Dr. Muhammad Amin, Path of Islamic Propagation</ref>}}

==Consensus==
In accordance with the historical evidence, the lesser versus greater jihad hadith and other similar narrations have been shown by Islamic scholars to be, not only weak, but false. Their place in [[Fiqh (Islamic Jurisprudence)]] is thus suspect, as is their use in Islamic thought, as they contradict sahih hadith and the Qur'an itself. Professor David Cook sums up the consensus which was reached from these scholarly discussions:

{{Quote||In reading Muslim literature -- both contemporary and classical -- one can see that the evidence for the primacy of spiritual jihad is negligible. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Such claims are made solely by Western scholars, primarily those who study Sufism and/or work in interfaith dialogue, and by Muslim apologists who are trying to present Islam in the most innocuous manner possible. <ref>{{cite web|url= http://www.jstor.org/stable/10.1525/j.ctt1ppjtw|title= Understanding Jihad|publisher= University of California Press|author= David Cook|date= 2005|isbn=978-0-520-93187-9|pages=165-6|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.jstor.org%2Fstable%2F10.1525%2Fj.ctt1ppjtw&date=2013-12-21|deadurl=no}}</ref>}}

==See Also==

*[[List of Fabricated Hadith]]

==External Links==

==References==
{{Reflist|30em}}
[[Category:Jihad]]
[[Category:Apologetics]]
[[Category:Society and human nature]]

Khula

2026-03-27T01:21:31Z

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''Talaq'' (طلاق) (divorce) is the right of a man to end his marriage in Islamic law, which is permitted for any reason. According to traditional [[Fiqh (Islamic Jurisprudence)|fiqh (Islamic jurisprudence)]], women do not share this right. Although modern Islamic feminists have challenged this inequality, it remains the position of the major traditional madhaahab (schools of jurisprudence) of Islamic law. A woman who wishes to divorce her husband in traditional Islamic courts must instead obtain permission "through the (Islamic) court" by means of a process known as ''khula'' or ''Khul''' (خلع)<ref>[https://yaqeeninstitute.org/read/paper/women-in-islamic-law-examining-five-prevalent-myths Women in Islamic Law: Examining Five Prevalent Myths] </ref> <ref>{{Cite web| title = Can Muslim women divorce?| author = Yaqeen Institute | work = YouTube| date = 17 December 2019| access-date = 20 October 2021| url = https://www.youtube.com/watch?v=OY8KtRQWzrg}}</ref>.

Khul' is subject to several conditions and restrictions not applied to talaq.

*Khul' is not considered a right, and a woman's husband has the right to either grant or deny it.
*With the exception of a few specific circumstances, traditional [[Shari'ah (Islamic Law)|Shari'ah]] does not allow Islamic courts to compel a husband to grant his wife's wish to divorce.
*Khul' requires that a woman financially compensa<nowiki/>te her husband in order to divorce him. If the husband accepts her offer, the divorce may proceed; if he does not accept, the woman must remain in the marriage.
*While physical abuse is generally not accepted as grounds to override the husband's veto, an exception exists for cases where the husband inflicts extremely serious injuries, such as broken bones. In such cases, a court can force the dissolution of the marriage over the husband's objection, though the woman must still compensate the husband financially.

Khul' is sometimes confused with the 'Faskh' (فسخ) of Nikah (dissolution of marriage).

In 'Faskh' (i.e. dissolution of marriage):

*A woman may obtain a dissolution of her marriage without the requirement to offer financial compensation.
*Faskh can take place only under a small number of special circumstances, such as a husband's failure to financially support his wife, mental illness, or his whereabouts being unknown. In these cases, the woman is still compelled to wait for several years before the dissolution of the marriage.

==Quranic Verse about the Khul'==
{{Quote|{{Quran|2|229}}|الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ 
A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them '''if she gives something for her freedom ( Arabic word:افْتَدَتْ which means Ransom money)'''.}}

==Physical abuse leaving bruises==
According to Sahih Bukhari, even a brutal beating resulting in bruises is not enough to dissolve a marriage through Khul' or in any other way:
{{Quote|{{Bukhari|||5825|darussalam}}|Rifa`a divorced his wife whereupon `AbdurRahman married her. `Aisha said that the lady (came), wearing a green veil, and complained to her (Aisha) of her husband '''and showed her a green spot on her skin caused by beating.''' It was the habit of ladies to support each other, so when Allah's Messenger came, `Aisha said, '''"I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"'''

When `AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife.

She said, '''"By Allah! I have done no wrong to him but he is impotent and is as useless to me''' as this," holding and showing the fringe of her garment,

`Abdur-Rahman said, "By Allah, O Allah's Messenger! She has told a lie! I am very strong and can satisfy her '''but she is disobedient and wants to go back to (her first husband) Rifa`a.

" Allah's Messenger said, to her, "If that is your intention (i.e. to do Halala), then know that it is unlawful for you to remarry Rifa`a unless `Abdur-Rahman has had sexual intercourse with you."

Then the Prophet saw two boys with `Abdur- Rahman and asked (him), "Are these your sons?" On that `AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow"}}

==Physical abuse resulting in broken bones==
{{Quote|{{Bukhari||13|54|in-book}}|Narrated Aisha, Ummul Mu'minin:
Habibah daughter of Sahl was the wife of Thabit ibn Qays Shimmas. '''He beat her and broke some of her part'''. So she came to the Prophet after morning, and complained to him against her husband. The Prophet called on Thabit ibn Qays and said (to him): '''Take a part of her property and separate yourself from her'''. He asked: Is that right, Messenger of Allah? He said: Yes. He said: '''I have given her two gardens of mine as a dower''', and they are already in her possession. The Prophet said: '''Take them (as the ransom money) and separate yourself from her'''.

Sheikh Albani declared this Hadith to be “Sahih” (authentic)}}

==Husband's infertility==
All four schools of Sunni [[fiqh]] agree that the wife cannot be granted a divorce on the grounds that her husband is infertile.

{{Quote|[https://web.archive.org/web/20211011105923/https://islamqa.info/en/answers/21592/ruling-on-asking-for-a-divorce-from-a-husband-who-has-some-medical-problems Fatwa Website Islam Question and Answer]|With regard to the man’s sterility, i.e., his inability to father children, this is not counted as a fault that would necessitate annulment of the marriage, according to the majority of scholars, apart from the view of al-Hasan al-Basri, and Shaykh al-Islam Ibn Taymiyah}}

On the other hand, if woman is infertile, Islamic law stipulates that a husband may immediately divorce her, as in the case of Umar Ibn Khattab<ref>Umar Ibn Khattab divorced his wife due to the fault of her being infertile.[https://web.archive.org/web/20211010131320/https://www.islamweb.org/en/fatwa/93808/the-status-of-the-barren-women-in-islam]</ref>.

==Character of women who seek divorce==
Some hadith report that women who seek khul' are hypocrites and will not enter paradise.
{{Quote|{{Al Tirmidhi||2|11|1186}}|عَنْ ثَوْبَانَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ الْمُخْتَلِعَاتُ هُنَّ الْمُنَافِقَاتُ ‏"‏

The Prophet said: "The women who seek a Khul are hypocrites."
Grade: Sahih (Darussalam)}}{{Quote|{{Al Tirmidhi||2|11|1187}}|عَنْ ثَوْبَانَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلاَقًا مِنْ غَيْرِ بَأْسٍ فَحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّةِ

The Messenger of Allah said: "Whichever woman seeks a Khul from her husband without harm, then the scent of Paradise will be unlawful for her."
Grade: Sahih (Darussalam)}}
No hadith attributes similar charges to men who seek divorce.

==Influence of Islamic law on modern legislation==
The colonial [https://en.wikipedia.org/wiki/Dissolution_of_Muslim_Marriages_Act,_1939 'Dissolution of Muslim Marriages Act, 1939'] shows influence from the ideas of Faskh. The law was written by Muslim scholars of the Indian subcontinent and later became official legislation in Pakistan and Bangladesh, as well as personal/family law for Muslims in India.

{{Quote|[https://en.wikipedia.org/wiki/Dissolution_of_Muslim_Marriages_Act,_1939 Dissolution of Muslim Marriages Act, 1939]|'''Grounds for divorce'''
Under the act a woman married under Muslim Law shall be entitled to obtain a decree for the dissolution of her marriage on any one or more of the following grounds,[1]

(i) that the whereabouts of the husband have not been known for a period of '''four years''' ;

(ii) that the husband has neglected or has failed to provide for her maintenance for a period of '''two years''' ;

(iii) that the husband has been sentenced to imprisonment for a period of '''seven years''' or upwards ;

(iv) that the husband has failed to perform, without reasonable cause his marital obligations for a period of '''three years''' ; continues to be so:

(v) that the husband was impotent at the time of the marriage and

(vi) that the husband has been insane for a period of '''two years''' or is suffering from leprosy or a virulent venereal disease ;

(vii) that she, having been given in marriage by her father or other guardian before she attained the age of fifteen years, repudiated the marriage before attaining the age of eighteen years : '''Provided that the marriage has not been consummated''' (''i.e. if the husband has slept with her before she becomes 18 years old, then she will loose her right to get divorce'') ;}}

==Women's movement against the rulings of Khul' and Faskh rulings in Pakistan and Bangladesh==
Women's protests against Khul' and Faskh regulations began shortly after Pakistan gained independence from the British Crown in 1947. The Supreme Court of Pakistan ruled that women may divorce their husbands through Khul' without offering their husbands financial compensation. The same rule took effect in Bangladesh after it gained its independence in 1971.<ref>Judicial Law-Making: An Analysis of Case Law on Khul‘ in [https://www.iiu.edu.pk/wp-content/uploads/downloads/journals/ilr/volume1/num-1/Article_1_Vol1_1_010817.pdf Pakistan]</ref> During this period, the wait times prescribed in Faskh regulations were also reduced.

The Supreme Court of Pakistan's ruling had been subject to criticism from Islamic scholars, who consider it incompatible with the [[Qur'an]] and [[Sunnah]]<ref>Right of Women to Divorce: Adjudication of Redemption (Khul') In Islamic Law and Pakistani Law, A Critical Analysis of the Orthodox Islamic Scholars and Recommendations of Pakistani Courts On The Basis of Legal Opinion (Ijtehad)[https://www.researchgate.net/publication/281634445_Right_of_Women_to_Divorce_Adjudication_of_Redemption_Khul'_In_Islamic_Law_and_Pakistani_Law_A_Critical_Analysis_of_the_Orthodox_Islamic_Scholars_and_Recommendations_of_Pakistani_Courts_On_The_Basis_of]</ref>.

{{Quote|[https://www.researchgate.net/publication/281634445_Right_of_Women_to_Divorce_Adjudication_of_Redemption_Khul'_In_Islamic_Law_and_Pakistani_Law_A_Critical_Analysis_of_the_Orthodox_Islamic_Scholars_and_Recommendations_of_Pakistani_Courts_On_The_Basis_of Right of Women to Divorce: Adjudication of Redemption (Khul') In Islamic Law and Pakistani Law, A Critical Analysis of the Orthodox Islamic Scholars and Recommendations of Pakistani Courts On The Basis of Legal Opinion (Ijtehad)]|'''Abstract''':
Pakistan is an Islamic country. The laws made by the Parliament and Judiciary are administered according to the injunction of Islam. There are many laws made for the protections of women. Among these rights granted, right of women to khul " is also awarded by Islamic Law. Khul " is the proposal given to the husband by the wife for divorce. Judicial Khul " is exercised in Pakistani courts, according to Article 2(ix) of dissolution of Muslims Marriages Act 1939. '''A large number of Ulama (Islamic Jurists) even today, refuse to recognize khul " granted by courts without the consent of the husband as a valid divorce. Confusion is caused by two parallel and conflicting interpretations of the Islamic Law. On one hand, there is the statutory law and interpretation by the Superior Courts of Pakistan and on the other hand, is the interpretation of Jurists of Islamic Law with strong arguments from Qur " an and Sunnah'''.}}

==References==
{{reflist}}

Karen Armstrong

2026-03-27T01:00:28Z

Asmith: changing score

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'''Karen Armstrong''' (born 14 November 1944 in Wildmoor, Worcestershire, UK) is a British author of several books and articles on comparative religion. She is also a member of the UN Committee for Religious Affairs, and she is well known for her defense of [[Islam]].

In November 2009, Armstrong unveiled her "Charter for Compassion." The Charter urges all people and religions to embrace peace and "to ensure that youth are given accurate and respectful information about other traditions, religions and cultures."

== Views ==
In a 2005 interview with the Dutch television network Voor, Armstrong explained her view on the cause of suicide bombings in Iraq:{{Quote||because of the so called forgotten dead, 90,000 by allied forces during the attack against Saddam Hussain.}}

Armstrong has also asserted that “until the 20th century, [[Antisemitism|anti-Semitism]] was not part of Islamic culture”; that [[Qur'an, Hadith and Scholars:Muhammad|Muhammad]] was a “peacemaker” who “respected” Jews and other non-Muslims; and that “until recently, no Muslim thinker had ever claimed [[Qur'an, Hadith and Scholars:Scholars on Jihad|violent Jihad]] was a central tenet of Islam."
==Criticism==
In a survey of recent scholarship on the life of Muhammad, Tilman Nagel mentions Armstrong's writings as an example of work based on Islamic hagiography:

{{Quote|Tilman Nagel, Muhammad's Mission, p. 263<ref>Tilman Nagel, ''Muhammad's Mission: Religion, Politics and Power at the birth of Islam''. Berlin and Boston: de Gruyter, 2020. p. 263</ref>|"They range from gushingly infatuated narratives inspired by the tradition of Islamic hagiography (examples: Karen Armstrong, Muhammad: A Biography of the Prophet [New York: HarperCollins, 1992] and Martin Lings, Muhammad: His Life Based on the earliest sources...".}}

Some of Armstrong's work have been described as "strikingly" anti-Semitic.<ref>Andrea Levin - [http://www.camera.org/index.asp?x_context=4&x_outlet=28&x_article=83 Karen Armstrong’s Unscholarly Prejudices] - Jerusalem Post, Febuary 2, 2001</ref> Her revisionist approach to discussing history has won her the praise of many readers, while earning her criticism from various historians including; Dr. Alfred Andrea,<ref> Andrea, A. J. - The Crusades in Perspective: The Crusades in Modern Islamic Perspective History Compass, 2003</ref> Dr. James Powell,<ref name="DJMP">Dr. James M. Powell - [http://www.hmml.org/centers/malta/publications/Lecture.html Crusading 1099-1999: Inaugural Lecture, Malta Study Center Lecture Series] - Presented at Saint John's University, Collegeville, MN, October 28, 1999</ref> Dr. Thomas Madden,<ref>Dr. Thomas Madden - [http://www.americanoutlook.org/index.cfm?fuseaction=article_detail&id=1691 Crusades of History and Politics] - Hudson Institute, Spring 2002</ref> and the Israeli historian Efraim Karsh,<ref name="TPS">Efraim Karsh - [http://www.nysun.com/arts/perfect-surrender/40266/ The Perfect Surrender] - The New York Sun, September 25, 2006</ref> head of Mediterranean Studies at King's College London, who comments:

{{Quote||Ms. Armstrong goes out of her way to whitewash Muhammad's extermination of the Jewish presence in Medina, especially the beheading of the entire 600 to 800 male population of the Qurayzah tribe. "The Qurayzah were not killed on religious or racial ground," she claims, adding that "Muhammad had no ideological quarrel with the Jewish people." This is of course a travesty of the truth.<ref name="TPS">Efraim Karsh - [http://www.nysun.com/arts/perfect-surrender/40266/ The Perfect Surrender] - The New York Sun, September 25, 2006</ref>}}

Similar views are espoused by historian Dr. Thomas Madden. Commenting on one of Karen's books, he says:

{{Quote||Poorly researched and written, this book is largely an exercise in modern left-wing rhetoric about sensitivity, tolerance, and the evils of Western civilization. Her “triple vision” is blurred by a misguided approach to Islam and Judaism and outright hostility to Catholicism.<ref name="DJMP">Dr. James M. Powell - [http://www.hmml.org/centers/malta/publications/Lecture.html Crusading 1099-1999: Inaugural Lecture, Malta Study Center Lecture Series] - Presented at Saint John's University, Collegeville, MN, October 28, 1999</ref>}}

==See Also==

*[[Islamophilia]]

==External Links==
*[http://www.nysun.com/arts/perfect-surrender/40266/ The Perfect Surrender]

==References==
{{reflist}}
[[Category:Islamic History]]
[[Category:Sacred history]]
[[Category:Modern movements]]
[[Category:Modernism]]

Kaffir

2026-03-27T00:51:16Z

Asmith: Asmith moved page Kaffir to Kafir: better transliteration

#REDIRECT [[Kafir]]

Kafir

2026-03-27T00:51:15Z

Asmith: Asmith moved page Kaffir to Kafir: better transliteration

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

Traditionally, a non-Muslim is called a ''Kafir''.

The [[Quran]] instructs believers, to kidnap and [[Slavery_in_Islamic_Law|enslave non-believers]], later interpreted as the ''kuffār'' from [[Dar al-Harb and Dar al-Islam (the Abodes of War and Peace)|Dar al Harb]].<ref>{{Citation|url=https://archive.org/details/islamabolitionof0000clar|title=Islam and the Abolition of Slavery|page=27–28|publisher=Oxford University Press|ISBN=978-0-19-522151-0|author=William Gervase Clarence-Smith|year=2006}}</ref> Jews and Christians were required to pay the [[jizyah]] while pagans were required to either accept Islam or die.<ref>{{cite web |title=Islam |url=https://www.britannica.com/topic/Islam |work=Encyclopedia Britannica |location=New York |date=17 August 2021|access-date=12 January 2022}}</ref>

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

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

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

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

==Definitions==

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

The other meaning implied in the root of the word "kafir" is "to be ungrateful", thus allowing the word "kafir" to be alternatively translated as "ingrate". This is likewise problematic in interfaith contexts as it entails the suggestion that all non-Muslims are somehow or the other ungrateful beings, in special distinction from Muslims, who are not so ungrateful.

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

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

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

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

==Relevant Quotations==
{{See also|Qur'an}}
===Qur'an===

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

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

Disliking Allah.

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

Sacrificing to anyone other than Allah.

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

Disliking what Allah has revealed.

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

Joking about Islam or anything Islamic.

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

Disbelieving in any of the Messengers.

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

Judging by any other law aside from what Allah has revealed.

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

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

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

Believing in any other religion.

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

Leaving the religion of Allah.

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

Giving assistance to disbelievers against believers.

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

Disbelieving in the Quran.

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

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

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

The "sword verse", or ''ayat as-sayf'', in Arabic. The subsequent verse appears to present a conditional reprieve:

{{Quote|{{Quran|9|5-6}}|5. But when the forbidden 4 months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular [[Salah|prayers]] and practise regular [[Zakat|charity]], then open the way for them: for Allah is Oft-forgiving, Most Merciful. 
6. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.}}

==References==
{{reflist}}
==External links==
* [https://wikiquote.org/wiki/Kafir See wikiquote's direct quotations about the Kafir from the Quran]

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

Kafir

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Asmith: fixing language and updating score

Jibreel (Gabriel) and al-Ruh al-Qudus (the Holy Spirit) in the Qur'an

2026-03-26T23:39:30Z

Asmith: /* Analysis */ fixing language and updating score

{{QualityScore|Lead=1|Structure=2|Content=3|Language=4|References=3}}
In the Qur'an, the Holy Spirit is also known as the Spirit of/from [[Allah]]. This article attempts to explain who or what the Holy Spirit is in relation to the angel [[Gabriel]] and compares this to Biblical explanations of the Holy Spirit and Gabriel, as the Qur'an claims to confirm the previously revealed scriptures.
==The Holy Spirit==

===Qur'an===

====In regards to Adam====

'''Allah's Spirit was breathed into Adam.'''
{{Quote|1={{Quran|15|29}}|2=So, when I have made him and have breathed into him of My Spirit, do ye fall down, prostrating yourselves unto him.}}
{{Quote|1={{Quran|32|6-9}}|2=Such is the Knower of the Invisible and the Visible, the Mighty, the Merciful, Who made all things good which He created, and He began the creation of man from clay; Then He made his seed from a draught of despised fluid; Then He fashioned him and breathed into him of His Spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!}}
{{Quote|1={{Quran|38|72}}|2=And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate,}}

====In regards to Jesus====

'''The Holy Spirit supported Jesus.'''
{{Quote|1={{Quran|2|87}}|2=And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?}}
{{Quote|1={{Quran|2|253}}|2=Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.}}

'''Jesus was a spirit from Allah.'''
{{Quote|1={{Quran|4|171}}|2=O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender.}}

'''The Holy Spirit strengthened Jesus.'''
{{Quote|{{Quran|5|110}}|2=When Allah saith: O Jesus, son of Mary! Remember My favour unto thee and unto thy mother; how I strengthened thee with the holy Spirit, so that thou spakest unto mankind in the cradle as in maturity; and how I taught thee the Scripture and Wisdom and the Torah and the Gospel; and how thou didst shape of clay as it were the likeness of a bird by My permission, and didst blow upon it and it was a bird by My permission, and thou didst heal him who was born blind and the leper by My permission; and how thou didst raise the dead by My permission; and how I restrained the Children of Israel from (harming) thee when thou camest unto them with clear proofs, and those of them who disbelieved exclaimed: This is naught else than mere magic;}}

'''The Spirit of Allah assumed the form of a human man and came to Mary with a message.'''
{{Quote|{{Quran|19|16-22}}|2=And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East, And had chosen seclusion from them. Then We sent unto her Our Spirit and it assumed for her the likeness of a perfect man. She said: Lo! I seek refuge in the Beneficent One from thee, if thou art Allah-fearing. He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son. She said: How can I have a son when no mortal hath touched me, neither have I been unchaste? He said: So (it will be). Thy Lord saith: It is easy for Me. And (it will be) that We may make of him a revelation for mankind and a mercy from Us, and it is a thing ordained. And she conceived him, and she withdrew with him to a far place.}}

'''Allah breathed something of his Spirit into Mary to create Jesus.'''
{{Quote|{{Quran|21|91}}|2=And she who was chaste, therefor We breathed into her (something) of Our Spirit and made her and her son a token for (all) peoples.}}
{{Quote|{{Quran|66|12}}|2=And Mary, daughter of 'Imran, whose body was chaste, therefor We breathed therein something of Our Spirit. And she put faith in the words of her Lord and His scriptures, and was of the obedient.}}

====All other possible references====

{{Quote|1={{Quran|12|87}}|2=Go, O my sons, and ascertain concerning Joseph and his brother, and despair not of the Spirit of Allah. Lo! none despaireth of the Spirit of Allah save disbelieving folk.}}

{{Quote|1={{Quran|16|02}}|2=He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no Allah save Me, so keep your duty unto Me.}}

{{Quote|1={{Quran|16|102}}|2=Say: The holy Spirit hath delivered it from thy Lord with truth, that it may confirm (the faith of) those who believe, and as guidance and good tidings for those who have surrendered (to Allah).}}

{{Quote|1={{Quran|17|85}}|2=They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.}}

{{Quote|1={{Quran|26|192-195}}|2=And lo! it is a revelation of the Lord of the Worlds, Which the True Spirit hath brought down Upon thy heart, that thou mayst be (one) of the warners, In plain Arabic speech.}}

{{Quote|1={{Quran|40|15}}|2=The Exalter of Ranks, the Lord of the Throne. He causeth the Spirit of His command upon whom He will of His slaves, that He may warn of the Day of Meeting,}}

{{Quote|1={{Quran|42|51-52}}|2=And it was not (vouchsafed) to any mortal that Allah should speak to him unless (it be) by revelation or from behind a veil, or (that) He sendeth a messenger to reveal what He will by His leave. Lo! He is Exalted, Wise. And thus have We inspired in thee (Muhammad) a Spirit of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path,}}

{{Quote|1={{Quran|58|22}}|2=Thou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, He hath written faith upon their hearts and hath strengthened them with a Spirit from Him, and He will bring them into Gardens underneath which rivers flow, wherein they will abide. Allah is well pleased with them, and they are well pleased with Him. They are Allah's party. Lo! is it not Allah's party who are the successful?}}

{{Quote|1={{Quran|70|1-4}}|2=A questioner questioned concerning the doom about to fall upon the disbelievers, which none can repel, from Allah, Lord of the Ascending Stairway (whereby) the angels and the Spirit ascend unto Him in a Day whereof the span is fifty thousand years.}}

{{Quote|1={{Quran|78|38-39}}|2=On the day when the angels and the Spirit stand arrayed, they speak not, saving him whom the Beneficent alloweth and who speaketh right. That is the True Day. So whoso will should seek recourse unto his Lord.}}

{{Quote|1={{Quran|97|4}}|2=The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.}}

===Bible===

To understand the Holy Spirit in the Bible, one must also understand the language used. The word "ruach" comes from the Hebrew meaning "spirit", "wind", "breath", or "air". The Greek equivalent is "pneuma" and the Latin is "spiritus". Some examples of its usage in relation to God:

*''"Ruach Ha-Kodesh"'' "''רוח הקודש''" means '''Holy Spirit'''.
*''"Ruach Elohim" "רוח אלוהים"'' means '''Spirit of God'''.

Though there are countless verses in the Bible referencing the Holy Spirit, here are some verses that seem to best represent what/who the Holy Spirit is from the books the Qur'an claims to confirm:

====[[Taurat]] (Torah)====

'''The Spirit of God was with God in the beginning.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Genesis%201:1-2&version=NIV Genesis 1:1-2 NIV]|2=In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters.}}

'''God breathed into Adam the breath of life.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Genesis%202:7&version=NIV Genesis 2:7NIV]|2=the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.}}

'''God's Spirit contended with man.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Genesis%206:3&version=NIV Genesis 6:3 NIV]|2=Then the LORD said, "My Spirit will not contend with man forever, for he is mortal ; his days will be a hundred and twenty years."}}

====[[Zabur]] (Psalms)====

'''God's Spirit can be with people.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Psalm%2051:11&version=NIV Psalm 51:11 NIV]|2=Do not cast me from your presence or take your Holy Spirit from me.}}

'''God creates when he sends his Spirit.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Psalm%20104:30&version=NIV Psalm 104:30 NIV]|2=When you send your Spirit, they are created, and you renew the face of the earth.}}

====[[Injil]] (Gospels)====

'''Mary conceived through the Holy Spirit.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%201:18-20&version=NIV Matthew 1:18-20 NIV] See also: [http://www.biblegateway.com/passage/?search=Luke%201:26-37&version=NIV Luke 1:26-37]|2=This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly. But after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit."}}

'''People can be baptized with the Holy Spirit.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%203:11&version=NIV Matthew 3:11 NIV] See also: [http://www.biblegateway.com/passage/?search=Mark%201:10&version=NIV Mark 1:10], [http://www.biblegateway.com/passage/?search=Luke%203:22&version=NIV Luke 3:22], & [http://www.biblegateway.com/passage/?search=John%201:32&version=NIV John 1:32]|2="I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire."}}

'''The Spirit of God descended on Jesus.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%203:16&version=NIV Matthew 3:16 NIV] See also: [http://www.biblegateway.com/passage/?search=Mark%201:10&version=NIV Mark 1:10], [http://www.biblegateway.com/passage/?search=Luke%203:22&version=NIV Luke 3:22], & [http://www.biblegateway.com/passage/?search=John%201:32&version=NIV John 1:32]|2=As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him.}}

'''The Holy Spirit can speak through people.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%2010:17-20&version=NIV Matthew 10:17-20 NIV] See also: [http://www.biblegateway.com/passage/?search=Mark%2013:11&version=NIV Mark 13:11] & [http://www.biblegateway.com/passage/?search=Luke%2012:12&version=NIV Luke 12:12]|2="Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. On my account you will be brought before governors and kings as witnesses to them and to the Gentiles. But when they arrest you, do not worry about what to say or how to say it. At that time you will be given what to say, for it will not be you speaking, but the Spirit of your Father speaking through you."}}

'''The Holy Spirit drives out demons.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%2012:28&version=NIV Matthew 12:28 NIV]|2=But if I drive out demons by the Spirit of God, then the kingdom of God has come upon you.}}

'''Blasphemy against the Holy Spirit will not be forgiven.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Matthew%2012:31-32&version=NIV Matthew 12:31-32 NIV] See also: [http://www.biblegateway.com/passage/?search=Mark%203:29&version=NIV Mark 3:29] & [http://www.biblegateway.com/passage/?search=Luke%2012:10&version=NIV Luke 12:10]|2=And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.}}

'''Women can be filled with the Holy Spirit.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Luke%201:41-45&version=NIV Luke 1:41-45 NIV]|2=When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that what the Lord has said to her will be accomplished!"}}

'''The Holy Spirit is the Counselor.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=John%2014:26&version=NIV John 14:26 NIV] See also: [http://www.biblegateway.com/passage/?search=John%2014:15-17&version=NIV John 14:15-17], [http://www.biblegateway.com/passage/?search=John%2015:26&version=NIV John 15:26], & [http://www.biblegateway.com/passage/?search=John%2016:5-16&version=NIV John 16:5-16]|2=But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.}}

'''Jesus gave people the Holy Spirit.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=John%2020:21-23&version=NIV John 20:21-23 NIV]|2=Again Jesus said, "Peace be with you! As the Father has sent me, I am sending you." And with that he breathed on them and said, "Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven."}}

==Gabriel==

===Qur'an===

'''Gabriel revealed the Quran to Muhammad's heart.'''
{{Quote|1={{Quran|2|97-98}}|2=Say (O Muhammad, to mankind): Who is an enemy to '''Gabriel'''! For '''he it is who hath revealed (this Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers'''; Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers.}}

'''Gabriel is one of Muhammad's protecting friends.'''
{{Quote|1={{Quran|66|04}}|2=If ye twain turn unto Allah repentant, (ye have cause to do so) for your hearts desired (the ban); and if ye aid one another against him (Muhammad) then lo! Allah, even He, is his Protecting Friend, and '''Gabriel''' and the righteous among the believers; and furthermore the angels are his helpers.}}

===Bible===

====Injil====

'''Gabriel gave Zechariah the message that his wife would give birth to John the Baptist.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Luke%201:5-20&version=NIV Luke 1:5-20 NIV]|2=In the time of Herod king of Judea there was a priest named Zechariah, who belonged to the priestly division of Abijah; his wife Elizabeth was also a descendant of Aaron. Both of them were upright in the sight of God, observing all the Lord's commandments and regulations blamelessly. But they had no children, because Elizabeth was barren; and they were both well along in years. Once when Zechariah's division was on duty and he was serving as priest before God, 9he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. And when the time for the burning of incense came, all the assembled worshipers were praying outside. '''Then an angel of the Lord appeared to him''', standing at the right side of the altar of incense. When Zechariah saw him, he was startled and was gripped with fear. But the angel said to him: "Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. Many of the people of Israel will he bring back to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous—to make ready a people prepared for the Lord." Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years." '''The angel answered, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news.''' And now you will be silent and not able to speak until the day this happens, because you did not believe my words, which will come true at their proper time."}}

'''Gabriel gave Mary the message that she would give birth to Jesus Christ.'''
{{Quote|1=[http://www.biblegateway.com/passage/?search=Luke%201:26-28&version=NIV Luke 1:26-28 NIV]|2=In the sixth month, '''God sent the angel Gabriel''' to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin's name was Mary. The angel went to her and said, "Greetings, you who are highly favored! The Lord is with you."}}

NOTE: The Book of Daniel also mentions Gabriel twice. See [http://www.biblegateway.com/passage/?search=Daniel%208:16,%20Daniel%209:21&version=NIV Daniel 8:16 and 9:21 (NIV)].

==Analysis==

Muslims believe Gabriel/Jibreel is the Holy Spirit of Allah.<ref>[http://www.readingislam.com/servlet/Satellite?cid=1123996016040&pagename=IslamOnline-English-AAbout_Islam%2FAskAboutIslamE%2FAskAboutIslamE Reading Islam >> Ask About Islam >> What is the Holy Spirit?]</ref><ref>[http://en.wikipedia.org/wiki/Holy_Spirit_(Islam) Holy Spirit (Islam)]</ref><ref>[http://www.submission.org/jesus/holy_spirit.html "The Holy Spirit in the Quran" by M. Nader]</ref>

This would imply that Gabriel/Jibreel is intended as the meaning for Allah's Spirit in the following Quran verses:

{{Quote|2=So, when I have made him and have breathed into him of Gabriel, do ye fall down, prostrating yourselves unto him.}}

{{Quote|2=Such is the Knower of the Invisible and the Visible, the Mighty, the Merciful, Who made all things good which He created, and He began the creation of man from clay; Then He made his seed from a draught of despised fluid; Then He fashioned him and breathed into him of Gabriel; and appointed for you hearing and sight and hearts. Small thanks give ye!}}

{{Quote|2=And when I have fashioned him and breathed into him of Gabriel, then fall down before him prostrate,}}

{{Quote|2=And she who was chaste, therefor We breathed into her (something) of Gabriel and made her and her son a token for (all) peoples.}}

{{Quote|2=And Mary, daughter of 'Imran, whose body was chaste, therefor We breathed therein something of Gabriel. And she put faith in the words of her Lord and His scriptures, and was of the obedient.}}

'''Identity of Jibreel'''

This leaves open the question of whether Gabrial/Jibreel is he the Spirit of Allah's revelation, Allah's "breath of life" as was given to Adam, or the fertilizer of Mary (or all three).

==See Also==

{{Hub4|Gabriel|Gabriel}}

==External Links==

*[http://www.answering-islam.org/Responses/Osama/umar_spirit.htm "A Muslim’s Attempt of Addressing the issue of the Holy Spirit being Gabriel And Why He fell Short" by Sam Shahoun]
*[http://www.answering-islam.org/Shamoun/gabriel.htm "Is 'the Holy Spirit' Only Another Name for the Angel Gabriel?" by Sam Shahoun]

==References==
{{reflist}}
[[Category:People of the Book]]
[[Category:Maryam (Mary)]]
[[Category:Christian tradition]]
[[Category:Revelation]]
[[Category:Qur'an]]

Məhəmmədin əmri və ya dəstəyi ilə həyata keçirilmiş qətllərin siyahısı

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Quran və son antik dövr Yəhudi-Xristian ədəbiyyatı arasındakı paralellər

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Quranda embriologiya

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Qurandakı elmi xətalar

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Islamic Attire and Health

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<metadesc>Ill health effects of Islamic Dress in relation to Vitamin D levels.</metadesc>
[[File:Burqa9.jpg|thumb|right|200px|The Burqa, an example of "full hijab", can contribute significantly to certain health problems (''[[Images:Hijab|more images]]'').]]
The common practice of [[Hijab]] has effects on the [[health]] of [[Islam and Women|women]] who choose, are pressured, or are forced to wear it.
==Hijab==

The majority of female Muslims worldwide, observe the [[Islam|Islamic]] requirement of observing Hijab (a form of Islamic dress). This ranges anywhere from wearing a simple head covering, to the burqa (a form of "full hijab"), which covers almost all exposed skin.

Full hijab can consist of the following elements:

*Jilbāb; this refers to any long and loose-fitting coat or garment worn by women.
*Khimar; a scarf or wrap, often referred to simply as 'hijab', used to cover the head and neck.
*Niqāb; a piece of cloth which veils the face.

Some Muslim jurists regard the wearing of a niqab as [[fard|wajib]] (mandatory), while others believe it is mustahab (favored by [[Allah]]).<ref>[{{Reference archive|1=http://islamic-world.net/sister/hijab_in_quran.htm|2=2011-07-03}} Hijab In The Al-Quran And Sunnah] - Khalifah Institute, accessed July 3, 2011</ref>

==Health Effects==

There is concern among the medical community about some of the health effects of the extreme styles of Islamic dress, with the main issues arising from Vitamin D deficiency due to lack skin exposed to UV light. It has been established by credible scientific evidence that almost all women who observe the full hijab are chronically deficient in Vitamin D.<ref>Mishal, A.A., Effects of Different Dress Styles on Vitamin D Levels in Healthy Young Jordanian Women. Osteoporosis International, 2001. 12(11): p. 931-935.</ref> Vitamin D is a vital nutrient and deficiency of this kind can lead to various diseases.

===Vitamin D Deficiency===

Vitamin D is fat soluble vitamin which is an essential nutrient for human health.<ref>Moan, J. and A. Juzeniene, Solar radiation and human health. Journal of Photochemistry and Photobiology B:Biology, 2010: p. 109-110.</ref><ref>Bandgar, T.R., Vitamin d and hip fractures: Indian scenario. The Journal of the Association of Physicians of India, 2010. 58(9): p. 535-537.</ref> Vitamin D is synthesised when ultraviolet rays from sunlight strike the human skin triggering a series of reactions, it is by this method that a vast majority of a person's daily intake of Vitamin D is produced. It is naturally absent in significant quantities in almost all food items commonly consumed, with a very few select foods containing appreciable amounts and very few consumer products being fortified with it.<ref>Office of Dietary Supplements - National Institutes of Health. [http://ods.od.nih.gov/factsheets/vitamind/ Dietary Supplement Fact Sheet: Vitamin D.] 2011. Retrieved July 2, 2011.</ref>

The main role of Vitamin D in the body is to regulate the correct amounts of calcium present in the blood. This vitamin aids in the absorption of calcium to create healthy, strong bones. Insufficient amounts of Vitamin D leads to weak, brittle and misshapen bones; a condition known as osteomalacia in adults and rickets in children. Sufficient amounts of Vitamin D are also crucial in preventing fractures and osteoporosis in older adults.<ref>[http://www.mayoclinic.com/health/vitamin-d/NS_patient-vitamind Vitamin D] - Mayo Clinic. 2011. Retrieved July 2, 2011.</ref>

Low levels of Vitamin D have also been linked to a whole host of devastating disorders including cardiovascular diseases, type 1 diabetes, multiple sclerosis and rheumatoid arthritis. There is also a strong association between deficiency in Vitamin D and an increased risk of developing several deadly cancers, including breast cancer.<ref>Holick, M.F., Sunlight and vitamin D for bone health and prevention of autoimmune diseases, cancers, and cardiovascular disease. The American journal of clinical nutrition, 2004. 80(6 Suppl).</ref>

The concern is not only towards the woman who chooses to observe the more covering forms of Islamic dress but also towards any potential children she may carry. Infants born to vitamin D deficient mothers have been found to suffer from an increased prevalence of seizures.<ref>Bandgar, T.R., Vitamin d and hip fractures: Indian scenario. The Journal of the Association of Physicians of India, 2010. 58(9): p. 535-537.</ref> If these children observe the full hijab in childhood, they run the risk of not reaching the height they would have otherwise reached if they were not vitamin D deficient.<ref>Holick, M.F., Sunlight and vitamin D for bone health and prevention of autoimmune diseases, cancers, and cardiovascular disease. The American journal of clinical nutrition, 2004. 80(6 Suppl)</ref>

====Islamic Dress and Health====

Since almost all the daily intake of Vitamin D is from sunlight, exposure there is significant concern for women who wear the burqa or "full hijab". This style of dress, leaving only a very small portion of skin around the eyes exposed, greatly reduces the surface area of the body which sunlight is exposed to and hence reduces the amount of Vitamin D synthesized. Such low rates of Vitamin D production will quickly exhaust the bodies excess emergency stores of Vitamin D contained in the fat and the person will likely go into a deficient state.

Due to this reason, serious vitamin D deficiency is wide-spread in many Muslim majority countries. A study performed by doctors at King Fahd University Hospital in Saudi Arabia, showed that out of all 52 women tested, ''all'' had seriously deficient levels of Vitamin D and were at risk of many serious health problems, despite living in one of the sunniest places on the planet.<ref>Elsammak, M.Y., et al., Vitamin D deficiency in Saudi Arabs. Hormone and Metabolic Research, 2010. 42(5): p. 364-368.</ref> Furthermore, in a study undertaken in Jordan, 83.3% of women wearing the most covering style of Islamic dresses were found to be deficient in summer time. This is rather striking when compared to the fact only 18.2% of Jordanian men studied were found to be deficient.<ref>Mishal, A.A., Effects of Different Dress Styles on Vitamin D Levels in Healthy Young Jordanian Women. Osteoporosis International, 2001. 12(11): p. 931-935.</ref> Jordan, like Saudi Arabia, holds the distinction of being one of the sunniest places on the planet, so the effect of wearing the burqa on Vitamin D levels and health is profound.

====Effect of Ethnicity and Migration====

There is also concern for the health of immigrants from Islamic majority countries, most of which are around the equator and receive the highest amount of sunlight of any place on earth. There concern arises when these women migrate to countries with lower amounts of sunlight throughout the year compared to their previous home country. Skin tone is darkest at the equator in response to the sunlight.<ref>Barsh, G.S., What Controls Variation in Human Skin Color? PLoS Biol, 2003. 1(1): p. e27.</ref><ref>Relethford, J.H., Hemispheric difference in human skin color. American journal of physical anthropology, 1997. 104(4): p. 449-457.</ref> Darker skin blocks out significantly more UV radiation and hence decreases Vitamin D production by an enormous amount (people with dark skin pigmentation may need 20 - 30 times as much exposure to sunlight).<ref>Mike Adams - [http://www.naturalnews.com/003069.html Vitamin D myths, facts and statistics] - NaturalNews, January 1, 2005</ref> All these factors combined with the heavily covering Islamic dress create serious potential health concerns for Islamic migrants in countries away from the equator such as Canada, the United States, Europe and Australia.<ref>Hagenau, T., et al., Global vitamin D levels in relation to age, gender, skin pigmentation and latitude: an ecologic meta-regression analysis. Osteoporosis International, 2009. 20(1): p. 133-140.</ref><ref>Hanley, D.A. and K.S. Davison, Vitamin D Insufficiency in North America. The Journal of Nutrition, 2005. 135(2): p. 332-337</ref>

This is further evidenced by numerous scientific studies. A study was undertaken in ''Dearborn, Michigan'', the most-concentrated Arab-American settlement in the United States to assess the relationship between Vitamin D levels and Islamic dress choice in migrant Arab-American Muslim women. The average vitamin D level was found to be 4 ng/ml in veiled women who undertook ''no'' vitamin D supplementation and 7 ng/ml in women who wore the same style veil but chose to take supplements.<ref>Hobbs, R., et al., Severe Vitamin D Deficiency in Arab-American Women Living in Dearborn, Michigan. Endocrine Practice, 2009. 15(1): p. 35-40.</ref> The threshold for rickets and osteomalacia risk is 8 ng/ml and below; clinical deficiency is considered as anything below 16 ng/ml.<ref>Heaney, PR. Functional indices of vitamin D status and ramiﬁcations of vitamin D deficiency. American Journal of Clinical Nutrition 2004; 80 : S1706 – S1709</ref> This illustrates a very serious health risk for migrant Muslim women who immigrate to such countries and wear the burqa.

In the United Kingdom, cases of rickets have been rare until recently. Cases of the disease have increased dramatically due to the growing Muslim population.<ref>
{{Cite web|url= http://www.independent.co.uk/life-style/health-and-families/health-news/rise-in-rickets-linked-to-ethnic-groups-that-shun-the-sun-2319920.html|title= Rise in rickets linked to ethnic groups that shun the sun|publisher= The Independent|author=Jeremy Laurance |date= July 25, 2011|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.independent.co.uk%2Flife-style%2Fhealth-and-families%2Fhealth-news%2Frise-in-rickets-linked-to-ethnic-groups-that-shun-the-sun-2319920.html&date=2013-09-22|deadurl=no}}</ref><ref>{{Cite web|url= http://digitaljournal.com/article/316191|title= Rickets on the increase amongst British children|publisher= DigitalJournal|author= Katerina Nikolas|date= December 16, 2011|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fdigitaljournal.com%2Farticle%2F316191&date=2013-09-22|deadurl=no}}</ref><ref>{{Cite web|url= http://news.bbc.co.uk/1/hi/health/1154211.stm|title= Rickets upsurge among UK Asians|publisher= BBC News|author= |date= February 5, 2001|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fnews.bbc.co.uk%2F1%2Fhi%2Fhealth%2F1154211.stm&date=2013-09-22|deadurl=no}}</ref>

===Obesity===

It has been noted that the observance of hijab, the garments and the traditions surrounding them, can discourage exercise both psychologically and practically.<ref name="TDCJul12010">Caroline May - [{{Reference archive|1=http://dailycaller.com/2010/07/01/the-burka-may-be-making-muslim-women-fatter-by-discouraging-exercise/|2=2012-03-05}} The burka may be making Muslim women fatter by discouraging exercise] - The Daily Caller, July 1, 2010</ref><ref name="ANSMar132012">[{{Reference archive|1=http://www.ansamed.info/ansamed/en/news/sections/generalnews/2012/03/13/visualizza_new.html_131156617.html|2=2012-03-15}} Qatar: surge in diabetes/obesity, unhealthy Arab habits] - ANSAmed, March 13, 2012</ref> The style of dress can make it easy to hide the bloat of a large meal, and it can be physically restrictive for those who wish to exercise, especially outdoors where one has to be aware of the weather (if it is too hot or humid). In the West, where most indoor gyms are mixed-sex, exercise without Islamic dress can be very difficult for observant Muslim women, and some forms of Islamic dress can make playing almost any sport nearly impossible.<ref name="TDCJul12010"></ref><ref name="ANSMar132012"></ref>

According to The Economist magazine’s world rankings, the countries with the highest obesity rates among women are Muslim countries<ref name="TDCJul12010"></ref> (data from 1999-2003 show 8 of the top 10 to be Muslim majorities; Qatar, Saudi Arabia, Palestinian territories, Lebanon, Albania, Bahrain, Egypt, and the United Arab Emirates),<ref>[[:File:Economist rankings obesity women.JPG|Economist.com rankings for obesity among women]]</ref> and a 2006 study presented by Qatari expert Issam Abd Rabbu at the "Facts About Obesity" seminar, found that up to 70 percent of women living in the Gulf Arab states (Bahrain, [[Kuwait]], [[Oman]], Qatar, Saudi Arabia and the United Arab Emirates) were overweight or obese.<ref>[{{Reference archive|1=http://www.middle-east-online.com/english/?id=14663|2=2012-03-05}} Up to 70% of Gulf women are obese] - Middle East Online, September 29, 2005</ref> Dr. Abdul Rahman Musaiqir, head of the Arab Center for Nutrition at Bahrain University, has said the problem of obesity among women in the Gulf states is being disguised by their Islamic dress, and that obesity rates are much higher than in developed countries.<ref>[{{Reference archive|1=http://www.emirates247.com/news/region/gulf-women-hide-weight-under-gowns-2011-01-12-1.341366|2=2012-03-05}} Gulf women hide weight under gowns] - Emirates 24/7, January 12, 2011</ref>

A 2011 study issued by the National Commercial Bank (NCB), Saudi Arabia’s largest bank, found that the number of Saudis suffering from high blood pressure, diabetes and obesity is increasing at an alarming rate, and a survey released by the Saudi Diabetes and Endocrine Association (SDEA) in 2010 showed that over 70 percent of the Saudi population are "alarmingly obese".<ref>Nadim Kawach - [{{Reference archive|1=http://www.emirates247.com/news/region/blood-pressure-and-obesity-epidemic-in-saudi-2011-05-02-1.387705|2=2012-03-05}} Blood pressure and obesity epidemic in Saudi] - Emirates 24/7, May 2, 2011</ref> Figures released by the Qatar Diabetes Association (QDA) state that 20% of the population has been diagnosed as diabetic in Qatar, and the disorder is affecting more and more children.<ref name="ANSMar132012"></ref> Some of the health problems associated with obesity include; heart disease, high blood pressure, type 2 diabetes, painful wear and inflammation on weight-bearing joints, breathing problems and sleep apnea.<ref>[{{Reference archive|1=http://nation-health.blogspot.co.uk/2011/03/health-problems-associated-with-obesity.html|2=2012-03-22}} Health Problems Associated with Obesity] - The Nation's Health, March 2011</ref>

==Implications for the Islamic Faith==

The observance of hijab prevents women from getting enough vitamin D. This can lead to a whole host of disorders. For Islam as a religion, this appears to have troublesome implications.

Islam is considered by its adherents to be the perfect way of life for mankind - this appears to be a difficult position to maintain when one considers that the teachings of Islam's omniscient, omnibenevolent deity would pose a major health risk to his female followers.

Theoretically, sunning in private where there are no unrelated men present or supplementing with oral vitamin D would solve this problem. However, this does not appear to be a satisfactory solution in practice.

Many are not fortunate enough to have their own private gardens where they can sit, and sitting in front of a window inside their homes will not help because window glass only lets through UV-A rays, not UV-B and UV-C. UV-B rays are needed for the production of vitamin D.<ref>Shereen Jegtvig - [{{Reference archive|1=http://nutrition.about.com/od/askyournutritionist/f/sunlight.htm|2=2011-11-01}} How Much Sun Exposure Do I Need for Vitamin D?] - About.com, October 06, 2011</ref>

Furthermore, it was only in 1923 that it was established when 7-dehydrocholesterol is irradiated with light, a form of a fat-soluble vitamin is produced,<ref>[{{Reference archive|1=http://www.beyonddiscovery.org/content/view.txt.asp?a=414|2=2011-08-06}} Unraveling The Enigma Of Vitamin D] - United States National Academy of Sciences, accessed August 6, 2011</ref> and until the mid-1930s, when the first commercial yeast-extract and semi-synthetic vitamin C supplement tablets were sold, vitamins were obtained solely through food intake and (in the case of vitamin D) through exposure to the sun.<ref>[http://en.wikipedia.org/w/index.php?title=Vitamin&oldid=442774268 Vitamin] - Wikipedia, accessed August 6, 2011</ref>

Before 1930, there was thus no oral supplement solution available for this is, and the [[Qur'an]] and [[hadith]] [[literature]] make no mention at all of the matter.

Apologists sometimes suggest in response that long-term excessive exposure to UV radiation from sunlight can cause skin cancer and other ailments. However, according to epidemiologist Robyn Lucas at Australian National University,<ref>[{{Reference archive|1=http://web.archive.org/web/20090410154214/http://nceph.anu.edu.au/Staff_Students/staff_pages/lucas.php|2=2011-08-20}} National Centre for Epidemiology and Population Health] - Australian National University, October 17, 2008</ref> analysis of lifespan versus disease shows that far more lives are lost to diseases caused by lack of sunlight than by those caused by too much,<ref>Deborah Kotz - [{{Reference archive|1=http://health.usnews.com/health-news/family-health/heart/articles/2008/06/23/time-in-the-sun-how-much-is-needed-for-vitamin-d|2=2011-08-20}} Time in the Sun: How Much Is Needed for Vitamin D?] - U.S.News, June 23, 2008</ref> and of course, a women is always capable of avoiding what she feels to be too much or too little sunlight, but the restrictive Islamic dress laws require, in effect, that this ability is taken away from her.
==See Also==

* [[Health]]
* [[Hijab]]
{{Translation-links-english|[[Последици за здравето от ислямското облекло|Bulgarian]], [[Wpływ muzułmańskiego stroju na zdrowie|Polish]], [[Efectos sobre la Salud de la Vestimenta Islámica|Spanish]], [[Zdravotní účinky islámského oděvu|Czech]]}}

==External Links==

*[http://www.digitaljournal.com/article/272307 Women could endanger their health by wearing burqas] - ''Digital Journal''
*[http://goliath.ecnext.com/coms2/gi_0199-6088759/Addressing-vitamin-D-deficiency-among.html Addressing vitamin D deficiency among veiled pregnant women in Australia] - ''Excerpt from 'Nutrition & Dietetics: The Journal of the Dietitians Association of Australia ''
*[http://www.reuters.com/article/2007/06/25/us-middle-deficiency-idUSHAR56610220070625 Middle Eastern women may have vitamin D deficiency] - ''Reuters''
*[http://forum09.faithfreedom.org/viewtopic.php?f=30&t=6113 The consequences of Islamic dress]'' - FFI Forum''
*[{{Reference archive|1=http://www.rferl.org/content/synthetic-hijabs/24694264.html|2=2012-09-05}} Synthetic Hijabs Get Under Tajik Women's Skin] ''- Radio Free Europe/Radio Liberty''
*[http://timesofindia.indiatimes.com/city/hyderabad/Burqa-clad-women-prone-to-Vitamin-D-deficiency-Doctors/articleshow/20468505.cms Burqa-clad women prone to vitamin D deficiency: Doctors] - ''The Times of India''

==References==
{{Reflist|30em}}
[[Category:Islam and Science]]
[[Category:Health]]
[[Category:Hijab]]
[[Category:Criticism of Islam]]
[[Category:Women]]
[[Category:Human rights]]

Islamic Attire and Health

2026-03-22T04:02:56Z

Asmith: /* Health Effects */ fixed language and updated scores

{{QualityScore|Lead=1|Structure=3|Content=3|Language=4|References=4}}
<metadesc>Ill health effects of Islamic Dress in relation to Vitamin D levels.</metadesc>
[[File:Burqa9.jpg|thumb|right|200px|The Burqa, an example of "full hijab", can contribute significantly to certain health problems (''[[Images:Hijab|more images]]'').]]
This article discusses the potential and observed effects the [[Hijab]] has on the [[health]] of [[Islam and Women|women]] who choose, are pressured, or are forced to wear it.
==Hijab==

The majority of female Muslims worldwide, observe the [[Islam|Islamic]] requirement of observing Hijab (a form of Islamic dress). This ranges anywhere from wearing a simple head covering, to the burqa (a form of "full hijab"), which covers almost all exposed skin.

Full hijab can consist of the following elements:

*Jilbāb; this refers to any long and loose-fitting coat or garment worn by women.
*Khimar; a scarf or wrap, often referred to simply as 'hijab', used to cover the head and neck.
*Niqāb; a piece of cloth which veils the face.

Some Muslim jurists regard the wearing of a niqab as [[fard|wajib]] (mandatory), while others believe it is mustahab (favored by [[Allah]]).<ref>[{{Reference archive|1=http://islamic-world.net/sister/hijab_in_quran.htm|2=2011-07-03}} Hijab In The Al-Quran And Sunnah] - Khalifah Institute, accessed July 3, 2011</ref>

==Health Effects==

There is concern among the medical community about some of the health effects of the extreme styles of Islamic dress, with the main issues arising from Vitamin D deficiency due to lack skin exposed to UV light. It has been established by credible scientific evidence that almost all women who observe the full hijab are chronically deficient in Vitamin D.<ref>Mishal, A.A., Effects of Different Dress Styles on Vitamin D Levels in Healthy Young Jordanian Women. Osteoporosis International, 2001. 12(11): p. 931-935.</ref> Vitamin D is a vital nutrient and deficiency of this kind can lead to various diseases.

===Vitamin D Deficiency===

Vitamin D is fat soluble vitamin which is an essential nutrient for human health.<ref>Moan, J. and A. Juzeniene, Solar radiation and human health. Journal of Photochemistry and Photobiology B:Biology, 2010: p. 109-110.</ref><ref>Bandgar, T.R., Vitamin d and hip fractures: Indian scenario. The Journal of the Association of Physicians of India, 2010. 58(9): p. 535-537.</ref> Vitamin D is synthesised when ultraviolet rays from sunlight strike the human skin triggering a series of reactions, it is by this method that a vast majority of a person's daily intake of Vitamin D is produced. It is naturally absent in significant quantities in almost all food items commonly consumed, with a very few select foods containing appreciable amounts and very few consumer products being fortified with it.<ref>Office of Dietary Supplements - National Institutes of Health. [http://ods.od.nih.gov/factsheets/vitamind/ Dietary Supplement Fact Sheet: Vitamin D.] 2011. Retrieved July 2, 2011.</ref>

The main role of Vitamin D in the body is to regulate the correct amounts of calcium present in the blood. This vitamin aids in the absorption of calcium to create healthy, strong bones. Insufficient amounts of Vitamin D leads to weak, brittle and misshapen bones; a condition known as osteomalacia in adults and rickets in children. Sufficient amounts of Vitamin D are also crucial in preventing fractures and osteoporosis in older adults.<ref>[http://www.mayoclinic.com/health/vitamin-d/NS_patient-vitamind Vitamin D] - Mayo Clinic. 2011. Retrieved July 2, 2011.</ref>

Low levels of Vitamin D have also been linked to a whole host of devastating disorders including cardiovascular diseases, type 1 diabetes, multiple sclerosis and rheumatoid arthritis. There is also a strong association between deficiency in Vitamin D and an increased risk of developing several deadly cancers, including breast cancer.<ref>Holick, M.F., Sunlight and vitamin D for bone health and prevention of autoimmune diseases, cancers, and cardiovascular disease. The American journal of clinical nutrition, 2004. 80(6 Suppl).</ref>

The concern is not only towards the woman who chooses to observe the more covering forms of Islamic dress but also towards any potential children she may carry. Infants born to vitamin D deficient mothers have been found to suffer from an increased prevalence of seizures.<ref>Bandgar, T.R., Vitamin d and hip fractures: Indian scenario. The Journal of the Association of Physicians of India, 2010. 58(9): p. 535-537.</ref> If these children observe the full hijab in childhood, they run the risk of not reaching the height they would have otherwise reached if they were not vitamin D deficient.<ref>Holick, M.F., Sunlight and vitamin D for bone health and prevention of autoimmune diseases, cancers, and cardiovascular disease. The American journal of clinical nutrition, 2004. 80(6 Suppl)</ref>

====Islamic Dress and Health====

Since almost all the daily intake of Vitamin D is from sunlight, exposure there is significant concern for women who wear the burqa or "full hijab". This style of dress, leaving only a very small portion of skin around the eyes exposed, greatly reduces the surface area of the body which sunlight is exposed to and hence reduces the amount of Vitamin D synthesized. Such low rates of Vitamin D production will quickly exhaust the bodies excess emergency stores of Vitamin D contained in the fat and the person will likely go into a deficient state.

Due to this reason, serious vitamin D deficiency is wide-spread in many Muslim majority countries. A study performed by doctors at King Fahd University Hospital in Saudi Arabia, showed that out of all 52 women tested, ''all'' had seriously deficient levels of Vitamin D and were at risk of many serious health problems, despite living in one of the sunniest places on the planet.<ref>Elsammak, M.Y., et al., Vitamin D deficiency in Saudi Arabs. Hormone and Metabolic Research, 2010. 42(5): p. 364-368.</ref> Furthermore, in a study undertaken in Jordan, 83.3% of women wearing the most covering style of Islamic dresses were found to be deficient in summer time. This is rather striking when compared to the fact only 18.2% of Jordanian men studied were found to be deficient.<ref>Mishal, A.A., Effects of Different Dress Styles on Vitamin D Levels in Healthy Young Jordanian Women. Osteoporosis International, 2001. 12(11): p. 931-935.</ref> Jordan, like Saudi Arabia, holds the distinction of being one of the sunniest places on the planet, so the effect of wearing the burqa on Vitamin D levels and health is profound.

====Effect of Ethnicity and Migration====

There is also concern for the health of immigrants from Islamic majority countries, most of which are around the equator and receive the highest amount of sunlight of any place on earth. There concern arises when these women migrate to countries with lower amounts of sunlight throughout the year compared to their previous home country. Skin tone is darkest at the equator in response to the sunlight.<ref>Barsh, G.S., What Controls Variation in Human Skin Color? PLoS Biol, 2003. 1(1): p. e27.</ref><ref>Relethford, J.H., Hemispheric difference in human skin color. American journal of physical anthropology, 1997. 104(4): p. 449-457.</ref> Darker skin blocks out significantly more UV radiation and hence decreases Vitamin D production by an enormous amount (people with dark skin pigmentation may need 20 - 30 times as much exposure to sunlight).<ref>Mike Adams - [http://www.naturalnews.com/003069.html Vitamin D myths, facts and statistics] - NaturalNews, January 1, 2005</ref> All these factors combined with the heavily covering Islamic dress create serious potential health concerns for Islamic migrants in countries away from the equator such as Canada, the United States, Europe and Australia.<ref>Hagenau, T., et al., Global vitamin D levels in relation to age, gender, skin pigmentation and latitude: an ecologic meta-regression analysis. Osteoporosis International, 2009. 20(1): p. 133-140.</ref><ref>Hanley, D.A. and K.S. Davison, Vitamin D Insufficiency in North America. The Journal of Nutrition, 2005. 135(2): p. 332-337</ref>

This is further evidenced by numerous scientific studies. A study was undertaken in ''Dearborn, Michigan'', the most-concentrated Arab-American settlement in the United States to assess the relationship between Vitamin D levels and Islamic dress choice in migrant Arab-American Muslim women. The average vitamin D level was found to be 4 ng/ml in veiled women who undertook ''no'' vitamin D supplementation and 7 ng/ml in women who wore the same style veil but chose to take supplements.<ref>Hobbs, R., et al., Severe Vitamin D Deficiency in Arab-American Women Living in Dearborn, Michigan. Endocrine Practice, 2009. 15(1): p. 35-40.</ref> The threshold for rickets and osteomalacia risk is 8 ng/ml and below; clinical deficiency is considered as anything below 16 ng/ml.<ref>Heaney, PR. Functional indices of vitamin D status and ramiﬁcations of vitamin D deficiency. American Journal of Clinical Nutrition 2004; 80 : S1706 – S1709</ref> This illustrates a very serious health risk for migrant Muslim women who immigrate to such countries and wear the burqa.

In the United Kingdom, cases of rickets have been rare until recently. Cases of the disease have increased dramatically due to the growing Muslim population.<ref>
{{Cite web|url= http://www.independent.co.uk/life-style/health-and-families/health-news/rise-in-rickets-linked-to-ethnic-groups-that-shun-the-sun-2319920.html|title= Rise in rickets linked to ethnic groups that shun the sun|publisher= The Independent|author=Jeremy Laurance |date= July 25, 2011|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.independent.co.uk%2Flife-style%2Fhealth-and-families%2Fhealth-news%2Frise-in-rickets-linked-to-ethnic-groups-that-shun-the-sun-2319920.html&date=2013-09-22|deadurl=no}}</ref><ref>{{Cite web|url= http://digitaljournal.com/article/316191|title= Rickets on the increase amongst British children|publisher= DigitalJournal|author= Katerina Nikolas|date= December 16, 2011|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fdigitaljournal.com%2Farticle%2F316191&date=2013-09-22|deadurl=no}}</ref><ref>{{Cite web|url= http://news.bbc.co.uk/1/hi/health/1154211.stm|title= Rickets upsurge among UK Asians|publisher= BBC News|author= |date= February 5, 2001|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fnews.bbc.co.uk%2F1%2Fhi%2Fhealth%2F1154211.stm&date=2013-09-22|deadurl=no}}</ref>

===Obesity===

It has been noted that the observance of hijab, the garments and the traditions surrounding them, can discourage exercise both psychologically and practically.<ref name="TDCJul12010">Caroline May - [{{Reference archive|1=http://dailycaller.com/2010/07/01/the-burka-may-be-making-muslim-women-fatter-by-discouraging-exercise/|2=2012-03-05}} The burka may be making Muslim women fatter by discouraging exercise] - The Daily Caller, July 1, 2010</ref><ref name="ANSMar132012">[{{Reference archive|1=http://www.ansamed.info/ansamed/en/news/sections/generalnews/2012/03/13/visualizza_new.html_131156617.html|2=2012-03-15}} Qatar: surge in diabetes/obesity, unhealthy Arab habits] - ANSAmed, March 13, 2012</ref> The style of dress can make it easy to hide the bloat of a large meal, and it can be physically restrictive for those who wish to exercise, especially outdoors where one has to be aware of the weather (if it is too hot or humid). In the West, where most indoor gyms are mixed-sex, exercise without Islamic dress can be very difficult for observant Muslim women, and some forms of Islamic dress can make playing almost any sport nearly impossible.<ref name="TDCJul12010"></ref><ref name="ANSMar132012"></ref>

According to The Economist magazine’s world rankings, the countries with the highest obesity rates among women are Muslim countries<ref name="TDCJul12010"></ref> (data from 1999-2003 show 8 of the top 10 to be Muslim majorities; Qatar, Saudi Arabia, Palestinian territories, Lebanon, Albania, Bahrain, Egypt, and the United Arab Emirates),<ref>[[:File:Economist rankings obesity women.JPG|Economist.com rankings for obesity among women]]</ref> and a 2006 study presented by Qatari expert Issam Abd Rabbu at the "Facts About Obesity" seminar, found that up to 70 percent of women living in the Gulf Arab states (Bahrain, [[Kuwait]], [[Oman]], Qatar, Saudi Arabia and the United Arab Emirates) were overweight or obese.<ref>[{{Reference archive|1=http://www.middle-east-online.com/english/?id=14663|2=2012-03-05}} Up to 70% of Gulf women are obese] - Middle East Online, September 29, 2005</ref> Dr. Abdul Rahman Musaiqir, head of the Arab Center for Nutrition at Bahrain University, has said the problem of obesity among women in the Gulf states is being disguised by their Islamic dress, and that obesity rates are much higher than in developed countries.<ref>[{{Reference archive|1=http://www.emirates247.com/news/region/gulf-women-hide-weight-under-gowns-2011-01-12-1.341366|2=2012-03-05}} Gulf women hide weight under gowns] - Emirates 24/7, January 12, 2011</ref>

A 2011 study issued by the National Commercial Bank (NCB), Saudi Arabia’s largest bank, found that the number of Saudis suffering from high blood pressure, diabetes and obesity is increasing at an alarming rate, and a survey released by the Saudi Diabetes and Endocrine Association (SDEA) in 2010 showed that over 70 percent of the Saudi population are "alarmingly obese".<ref>Nadim Kawach - [{{Reference archive|1=http://www.emirates247.com/news/region/blood-pressure-and-obesity-epidemic-in-saudi-2011-05-02-1.387705|2=2012-03-05}} Blood pressure and obesity epidemic in Saudi] - Emirates 24/7, May 2, 2011</ref> Figures released by the Qatar Diabetes Association (QDA) state that 20% of the population has been diagnosed as diabetic in Qatar, and the disorder is affecting more and more children.<ref name="ANSMar132012"></ref> Some of the health problems associated with obesity include; heart disease, high blood pressure, type 2 diabetes, painful wear and inflammation on weight-bearing joints, breathing problems and sleep apnea.<ref>[{{Reference archive|1=http://nation-health.blogspot.co.uk/2011/03/health-problems-associated-with-obesity.html|2=2012-03-22}} Health Problems Associated with Obesity] - The Nation's Health, March 2011</ref>

==Implications for the Islamic Faith==

The observance of hijab prevents women from getting enough vitamin D. This can lead to a whole host of disorders. For Islam as a religion, this appears to have troublesome implications.

Islam is considered by its adherents to be the perfect way of life for mankind - this appears to be a difficult position to maintain when one considers that the teachings of Islam's omniscient, omnibenevolent deity would pose a major health risk to his female followers.

Theoretically, sunning in private where there are no unrelated men present or supplementing with oral vitamin D would solve this problem. However, this does not appear to be a satisfactory solution in practice.

Many are not fortunate enough to have their own private gardens where they can sit, and sitting in front of a window inside their homes will not help because window glass only lets through UV-A rays, not UV-B and UV-C. UV-B rays are needed for the production of vitamin D.<ref>Shereen Jegtvig - [{{Reference archive|1=http://nutrition.about.com/od/askyournutritionist/f/sunlight.htm|2=2011-11-01}} How Much Sun Exposure Do I Need for Vitamin D?] - About.com, October 06, 2011</ref>

Furthermore, it was only in 1923 that it was established when 7-dehydrocholesterol is irradiated with light, a form of a fat-soluble vitamin is produced,<ref>[{{Reference archive|1=http://www.beyonddiscovery.org/content/view.txt.asp?a=414|2=2011-08-06}} Unraveling The Enigma Of Vitamin D] - United States National Academy of Sciences, accessed August 6, 2011</ref> and until the mid-1930s, when the first commercial yeast-extract and semi-synthetic vitamin C supplement tablets were sold, vitamins were obtained solely through food intake and (in the case of vitamin D) through exposure to the sun.<ref>[http://en.wikipedia.org/w/index.php?title=Vitamin&oldid=442774268 Vitamin] - Wikipedia, accessed August 6, 2011</ref>

Before 1930, there was thus no oral supplement solution available for this is, and the [[Qur'an]] and [[hadith]] [[literature]] make no mention at all of the matter.

Apologists sometimes suggest in response that long-term excessive exposure to UV radiation from sunlight can cause skin cancer and other ailments. However, according to epidemiologist Robyn Lucas at Australian National University,<ref>[{{Reference archive|1=http://web.archive.org/web/20090410154214/http://nceph.anu.edu.au/Staff_Students/staff_pages/lucas.php|2=2011-08-20}} National Centre for Epidemiology and Population Health] - Australian National University, October 17, 2008</ref> analysis of lifespan versus disease shows that far more lives are lost to diseases caused by lack of sunlight than by those caused by too much,<ref>Deborah Kotz - [{{Reference archive|1=http://health.usnews.com/health-news/family-health/heart/articles/2008/06/23/time-in-the-sun-how-much-is-needed-for-vitamin-d|2=2011-08-20}} Time in the Sun: How Much Is Needed for Vitamin D?] - U.S.News, June 23, 2008</ref> and of course, a women is always capable of avoiding what she feels to be too much or too little sunlight, but the restrictive Islamic dress laws require, in effect, that this ability is taken away from her.
==See Also==

* [[Health]]
* [[Hijab]]
{{Translation-links-english|[[Последици за здравето от ислямското облекло|Bulgarian]], [[Wpływ muzułmańskiego stroju na zdrowie|Polish]], [[Efectos sobre la Salud de la Vestimenta Islámica|Spanish]], [[Zdravotní účinky islámského oděvu|Czech]]}}

==External Links==

*[http://www.digitaljournal.com/article/272307 Women could endanger their health by wearing burqas] - ''Digital Journal''
*[http://goliath.ecnext.com/coms2/gi_0199-6088759/Addressing-vitamin-D-deficiency-among.html Addressing vitamin D deficiency among veiled pregnant women in Australia] - ''Excerpt from 'Nutrition & Dietetics: The Journal of the Dietitians Association of Australia ''
*[http://www.reuters.com/article/2007/06/25/us-middle-deficiency-idUSHAR56610220070625 Middle Eastern women may have vitamin D deficiency] - ''Reuters''
*[http://forum09.faithfreedom.org/viewtopic.php?f=30&t=6113 The consequences of Islamic dress]'' - FFI Forum''
*[{{Reference archive|1=http://www.rferl.org/content/synthetic-hijabs/24694264.html|2=2012-09-05}} Synthetic Hijabs Get Under Tajik Women's Skin] ''- Radio Free Europe/Radio Liberty''
*[http://timesofindia.indiatimes.com/city/hyderabad/Burqa-clad-women-prone-to-Vitamin-D-deficiency-Doctors/articleshow/20468505.cms Burqa-clad women prone to vitamin D deficiency: Doctors] - ''The Times of India''

==References==
{{Reflist|30em}}
[[Category:Islam and Science]]
[[Category:Health]]
[[Category:Hijab]]
[[Category:Criticism of Islam]]
[[Category:Women]]
[[Category:Human rights]]

Muhammad Cartoon Hoax

2026-03-22T01:51:37Z

Asmith: fixed language and score

{{QualityScore|Lead=2|Structure=4|Content=4|Language=4|References=4}}
[[File:Ahmed Abu Laban.jpg|right|150px|thumb|'Moderate' Palestinian-born Danish Muslim leader, Ahmad Abu Laban, was expelled from Egypt and Kuwait for his involvement in the Muslim Brotherhood,<ref name="Middle East Quarterly">Pernille Ammitzbøll and Lorenzo Vidino - [http://www.meforum.org/1437/after-the-danish-cartoon-controversy After the Danish Cartoon Controversy] - Middle East Quarterly, Winter 2007, pp. 3-11</ref>]]
The ''Jyllands-Posten'' [[Muhammad]] Cartoons controversy, which resulted in more than 200 deaths and hundreds of injuries since their initial publication in September 2005,<ref name="cartoon 2">[http://www.foxnews.com/story/0,2933,547572,00.html Yale Removes Cartoons of Prophet Muhammad From Forthcoming Book, Citing Fears of Violence] - Fox News, September 08, 2009</ref> is one of the most well-known recent examples of contemporary Muslim reactions to percieved insult or blasphemy to their religion. Less-known, however, is the '''Muhammad Cartoon Hoax''' and its role in making the cartoons a world-wide issue.

Initially following the publication of the twelve Jyllands-Posten images, the reaction was comparably negligible. Palestinian-born Danish Muslim leader, Ahmad Abu Laban (who was expelled from Egypt and Kuwait for his involvement in the Muslim Brotherhood,<ref name="Middle East Quarterly"></ref> and has links with Egyptian terrorist group Gama'a Islamiya),<ref>Analysis of the June 26, 1995 searches of the Viale Jenner mosque, Direzione per le Investigazioni Generali e per le Operazioni Speciali (DIGOS), Sept. 15, 1997.</ref><ref>Giles Foden - [http://www.guardian.co.uk/world/2001/sep/24/afghanistan.terrorism11 The hunt for 'Public Enemy No 2'] - The Guardian (London), September 24, 2001.</ref><ref> Evan F. Kohlmann, Al-Qaida's Jihad in Europe: The Afghan-Bosnian Network (Oxford: Berg, 2004), pp. 26-7.</ref> took it upon himself to spearhead a campaign demanding an apology from Jyllands-Posten.

Abu Laban created the ''Committee for the Defense of the Honor of the Prophet'', which primarily consisted of extremist Imams<ref name="Middle East Quarterly"></ref> and issued a press release which appeared to be a threat towards Jyllands-Posten, "We are not threatening anybody, but when you see what happened in Holland and then still print the cartoons, that's quite stupid."<ref>Morgenavisen Jyllands-Posten, Oct. 9, 2005.</ref> Abu Laban's statements, however, did not stifle the press.

In December 2006, a delegation of Danish Muslim leaders, headed by Ahmad Abu Laban and Ahmed Akkari (a Lebanese-born theological student), travelled to the Middle East to publicise and garner opposition to the offending cartoons. Ahmad Abu Laban, who was also the head of The Islamic Society of Denmark, called upon the Muslim world to "internationalize this issue so that the Danish government would realize that the cartoons were not only insulting to Muslims in Denmark but also to Muslims worldwide."<ref>[http://www.islamonline.net/English/News/2005-11/18/article02.shtml Danish Muslims "Internationalize" Anti-Prophet Cartoons] - IslamOnline, Nov. 18, 2005</ref> However, the number of images they took to the Middle East had risen considerably from the number oringally published in the Jyllands-Posten.

==The additional images==

<center><gallery>
File:Fake muhammad cartoon images-01.jpg|This image allegedly depicts Muhammad as a pig.
File:Fake muhammad cartoon images-02.jpg|This image allegedly depicts Muhammad having sex with a dog.
File:Fake muhammad cartoon images-03.jpg|This image depicts Muhammad as a pedophile demon.
</gallery></center>

These poorly produced imagesm which the provacatuers promoted as real, appear to be more offensive than the original 12 even tho they were not originally published by the Jyllands-Posten newspaper.

The first image is allegedly a depiction of the Islamic prophet Muhammad as a pig. This is highly offensive to Muslims due to pigs, along with [[Qur'an, Hadith and Scholars:Urine|urine]], faeces and non-Muslims, being considered "najis" (impure).<ref name="najis">(Asad) "O YOU who have attained to faith! Those who ascribe divinity to aught beside God are nothing but impure: and so they shall not approach the Inviolable House of Worship from this year onwards And should you fear poverty, then [know that] in time God will enrich you out of His bounty, if He so wills: for, verily, God is all-knowing, wise!" - Qur’an 9:28</ref><ref>The following ten things are essentially najis [impure, unclean]: 1. Urine 2. Faeces 3. Semen 4. Dead body 5. Blood 6. Dog 7. Pig 8. Kafir [unbeliever] 9. Alcoholic liquors 10. The sweat of an animal who persistently eats najasat - [http://web.archive.org/web/20100119121959/http://www.sistani.org/local.php?modules=nav&nid=2&bid=59&pid=2857 Islamic Laws : Najis things » Introduction] - Al-Sistani.org, Internet Archive capture dated January 19, 2010</ref><ref name="najis2">“...And, that they [the dhimmis] should not enter the pool while a Muslim is bathing at the public baths. ...It is also incumbent upon Muslims that they should not accept from them victuals with which they had come into contact, such as distillates, which cannot be purified. If something can be purified, such as clothes, if they are dry, they can be accepted, they are clean. But if they [the dhimmis] had come into contact with those clothes in moisture they should be rinsed with water after being obtained. ...It would also be better if the ruler of the Muslims would establish that all infidels could not move out of their homes on days when it rains or snows because they would make Muslims impure...” - Muhammad Baqir Majlesi (1616 – 1698 AD) - Lightning Bolts Against the Jews</ref> It was only discovered later that it was not Danish, nor was it a cartoon at all, but a fax copy of a photo, and this photo was in fact not a depiction of the Islamic prophet, but of Jacques Barrot, a pig squealing contestant at the annual French Pig-Squealing Championships in Trie-sur-Baise.<ref>[http://www.neandernews.com/?p=54 Danish Imams Busted] - Neander News, </ref> The original image can be viewed [[:File:Pigsquealcontest.jpg|here]].

The second image allegedly depicts Muhammad having sex with a dog. Dogs are also generally considered najis,<ref name="najis"></ref><ref name="najis2"></ref> and while, according to the hadith, Muhammad [[Qur'an,_Hadith_and_Scholars:Muhammad#Muhammad_the_Rapist|raped his sex slaves]] and had [[Pedophilia|child brides]], there is no hadith that suggests he partook in bestiality.

The third image depicts Muhammad as a pedophile demon. <ref>Malcolm Barber, p. 321</ref> Muhammad is reported to have allowed his child bride Aisha to play with dolls<ref>"''Narrated 'Aisha: I used to play with the dolls in the presence of the Prophet, and my girl friends also used to play with me. When Allah's Apostle used to enter they used to hide themselves, but the Prophet would call them to join and play with me. (The playing with the dolls and similar images is forbidden, but it was allowed for 'Aisha at that time, as she was a little girl, not yet reached the age of puberty.) (Fateh-al-Bari page 143, Vol.13)''" - {{Bukhari|||6130|darussalam}}</ref> and this part of the prophet's biography is frequently controversial in modern day religious polemics related to Islam. Islamic sources likewise report that Muhammad's wet-nurse believed he was possessed by a demon,<ref>"His [Muhammad's friend's] father said to me, "I am afraid that this child has had a stroke, so take him back to his family before the result appears. ..... She [Muhammad's mother] asked me what happened and gave me no peace until I told her. When she asked if I feared a demon had possessed him, I replied that I did." - The Life of Muhammad", by A. Guillaume, Oxford University Press</ref> and at one time even he himself believed he was possessed by a demon.<ref>Silas - [http://www.answering-islam.org/Silas/demons.htm Muhammad and the Demons] - Answering-Islam</ref>

==The aftermath==

The extra images were accepted by several major News outlets (including the Australian network SBS and the British BBC, who later admitted their mistake)<ref>[http://www.brusselsjournal.com/node/778 BBC Admits Fatal Negligence] - The Brussels Journal, February 8, 2006</ref> as being part of the original twelve Jyllands-Posten images.

According to the BBC, the source of these images (through their own admission) has been traced back to the delegation of Danish Muslim leaders themselves.<ref>"...''This picture, a fuzzy grey photocopy, can now be traced back (suspicion having been confirmed by an admission) to a delegation of Danish Muslim leaders who went to the Middle East in November to publicise the cartoons. The visit was organised by Abu Laban, a leading Muslim figure in Denmark''..." - [{{Reference archive|1=http://news.bbc.co.uk/1/hi/world/south_asia/4686536.stm|2=2013-04-27}} A clash of rights and responsibilities], Paul Reynolds, World Affairs correspondent, BBC News, February 6, 2006</ref> The delegation claimed they were sent to Danish Muslims, but failed to verify where and to whom they were sent.

Many suspect that it was in fact this delegation Muslim leaders themselves who produced these images in an attempt to heighten Muslim aggression towards the original Danish publication. In the past, other like-minded Muslim leaders such as Omar Bakri Mohammed and Noor Ramjanally have done similar things.

Ultimately, these falsified images likely contributed to the rage that ensued and the resulting carnage.

==See also==

* [[Blasphemy]]

==External links==

*[http://www.brusselsjournal.com/node/775 The Cartoon Hoax] ''- The Brussels Journal''
*[http://www.brusselsjournal.com/node/1403 “Danish Queen Masterminded Muhammad Cartoon Affair”] ''- The Brussels Journal''
*[http://www.meforum.org/1437/after-the-danish-cartoon-controversy After the Danish Cartoon Controversy] - ''Middle East Quarterly''
*{{external link| url = http://news.yahoo.com/danish-muslim-leader-regrets-role-cartoon-rage-140544617.html| title = Danish Muslim leader regrets role in cartoon rage| publisher = Associated Press| author = Jan M. Olsen & Karl Ritter| date = August 9, 2013| archiveurl = http://www.webcitation.org/query?url=http%3A%2F%2Fnews.yahoo.com%2Fdanish-muslim-leader-regrets-role-cartoon-rage-140544617.html&date=2013-08-11| deadurl = no}}

==References==
{{Reflist|30em}}
[[Category:Blasphemy controversies]]
[[Category:Freedom of speech]]
[[Category:Human rights]]

Islam and Homosexuality

2026-03-22T01:45:36Z

Asmith: /* The People of Lot */ fixed language and score

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[[Category:Homosexuality]]
[[Category:Shariah (Islamic Law)]]
[[Category:Sex]]
{{QualityScore|Lead=1|Structure=3|Content=3|Language=4|References=3}}Homosexuality is considered a sin in traditional Islamic jurisprudence and punishable under traditional [[Islamic Law|Islamic law]], which is derived from the [[Qur'an|Quran]] and [[Hadith]] (accounts of [[Muhammad|Muhammad's]] life). Homosexual acts and relationships are forbidden in many Islamic countries, though surveys show increasing acceptance among Muslim populations in Western countries.
==In Islamic law==
The four [[Sunni]] [[Madhab|schools of jurisprudence]] all agree that practicing homosexuality is an egregious crime that merits an especially harsh [[Punishments|punishment]], although the exact punishment varies. In the Hanafi school, homosexuals are first to be beaten harshly and then executed if they persist in their behavior. In the Shafi'i school, they are punished in the same manner as one who engages in [[Zina|illegal intercourse (''zina'')]], receiving 100 lashes if unmarried or being stoned to death if married. Some scholars, referencing the practices of the four [[Rashidun Caliphs|Rightly-Guided (''Rashidun'') Caliphs]], hold that homosexuals should be thrown from tall buildings,<ref>[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545556 Fatwa Bank: Death Fall as Punishment for Homosexuality] - Islam Online, July 22, 2002</ref> while others believe that the punishment for homosexual acts should be life imprisonment or stoning.<ref>"''So when Our punishment came upon the people of Lut, We turned the city upside down and showered them with stones of baked clay, one after another.''" - {{Quran|11|82}}</ref> One opinion holds that "passive" participants in homosexual acts should be executed in all circumstances, while the "active" participant may escape execution if unmarried and instead receive 100 lashes.<ref>See the chapter on "hudud" in Sharaya and Sharh Lum'a also al-Khu'i, Takmilah, p. 42-44.</ref> Opinions also vary on whether the means of execution should be stoning or beheading. The Quran itself narrates Allah's punishment upon the people of [[Lut|Lot]] and, according to some interpretations, {{Quran|4|16}} refers to punishment and forgiveness for lewdness between two men.
==In the Muslim world==
Some modern academics place the blame for Islamic hostility towards homosexuality on "the adoption of European Victorian attitudes by the new Westernized elite."<ref>El-Rouayheb, 2005, p. 156</ref> However, the Islamic tradition has long drawn its views on homosexuality from accounts of Muhammad's perspective, which are found in various hadith.

Sunan Abu Dawood indicates that Muhammad instructed: "''If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done.''”<ref>"''Narrated Abdullah ibn Abbas: The Prophet (peace be upon him) said: If you find anyone doing as Lot's people did, kill the one who does it, and the one to whom it is done.''" - {{Abu Dawud||4462|darussalam}}</ref> In Bukhari, he curses effeminate men and masculine women and orders his followers to ''"Turn them out of your houses."''<ref>"''Narrated Ibn 'Abbas: The Prophet cursed effeminate men (those men who are in the similitude (assume the manners of women) and those women who assume the manners of men, and he said, "Turn them out of your houses ." The Prophet turned out such-and-such man, and 'Umar turned out such-and-such woman.''" - {{Bukhari|||5886|darussalam}}</ref> This attitude on homosexuality was adopted by Muhammad's successors: [[Abu Bakr Abdullah ibn Uthman|Abu Bakr]], the first Rashidun caliph, had a homosexual burned at the stake, and the fourth, Muhammad’s son-in-law [[Ali ibn Abi Talib|Ali]], ordered that homosexuals be stoned (he also had at least one thrown from the minaret of a mosque).<ref>Serge Trifkovic - [http://97.74.65.51/readArticle.aspx?ARTID=20145 Islam's Love-Hate Relationship with Homosexuality] - FrontPageMag, January 24, 2003</ref> While individual and societal perspectives have varied through time, these foundational texts and events have exerted significant influence on Islamic thought regarding homosexuality.

Saudi scholar Shaykh Muhammed Salih Al-Munajjid blamed "the spread of homosexuality" on the rise of diseases such as AIDS.<ref>Sheikh Muhammed Salih Al-Munajjid - [http://www.islam-qa.com/en/ref/10050 Why does Islam forbid lesbianism and homosexuality?] - Islam Q&A, Fatwa No. 10050</ref> Among the 3% of the world's Muslims living in "more-developed regions",<ref>''"As of 2010, about three-quarters of the world’s Muslims (74.1%) live in the 49 countries in which Muslims make up a majority of the population. More than a fifth of all Muslims (23.3%) live in non-Muslim-majority countries in the developing world. About 3% of the world’s Muslims live in more-developed regions, such as Europe, North America, Australia, New Zealand and Japan."'' - [{{Reference archive|1=http://www.pewforum.org/The-Future-of-the-Global-Muslim-Population.aspx|2=2012-12-02}} The Future of the Global Muslim Population], The Pew Forum on Religion & Public Life, January 27, 2011</ref> homosexuality is generally considered unacceptable, although there have been some trends toward more socially liberal views. In a Gallup survey conducted in early 2009, no British Muslims expressed the view that homosexuality was morally acceptable.<ref>[{{Reference archive|1=http://www.guardian.co.uk/uk/2009/may/07/muslims-britain-france-germany-homosexuality|2=2011-11-30}} Muslims in Britain have zero tolerance of homosexuality, says poll] - The Guardian, May 7, 2009</ref><ref>[{{Reference archive|1=http://www.euro-islam.info/wp-content/uploads/pdfs/gallup_coexist_2009_interfaith_relations_uk_france_germany.pdf|2=2011-11-30}} The Gallup Coexist Index 2009: A Global Study of Interfaith Relations] - Section 2: Public Perceptions Toward Integration, p. 31</ref> Later, in a 2016 Ipsos-MORI review of poll data, 52% of British Muslims thought homosexuality should be illegal in Britain, with 18% saying it should be legal. This number rose to 28% among respondents aged 18-24.<ref>[https://barrowcadbury.org.uk/wp-content/uploads/2018/02/IPSOs-Mori-Muslim-report.pdf A review of survey results on Muslims in Britain] - Ipsos-MORI - February 2018</ref>

A Zogby International poll of American Muslims taken in 2001 found that 71% opposed "allowing gays and lesbians to marry legally."<ref>[http://www.asylumlaw.org/docs/sexualminorities/Islamic%20World100202.pdf Islamohomophobia] - WorldNetDaily, October 2, 2002</ref> However, a 2017 Pew Research Center survey found that 52% of American Muslims believed society should be accepting of homosexuality, up from 39% in 2011 and 27% in 2007.<ref>[https://www.pewresearch.org/religion/2017/07/26/political-and-social-views/pf_2017-06-26_muslimamericans-04new-06/ Like Americans overall, Muslims now more accepting of homosexuality] - Pew Research Centre, 25 July 2017</ref>

In Indonesia, owing to pressure from the conservative Islamic population, some local authorities have been given permission to draw on Islamic law in the treatment of homosexuality.<ref>[http://www.globalgayz.com/country/Indonesia/view/IDN/gay-indonesia-news-and-reports-2#article9 Muslim Communities Thwart Indonesian Protections For Gays] - 365Gay.com, October 4, 2006</ref> Attempts to legalize homosexuality in India have been opposed by Islamic clerics, who have cited its impermissibility in Islamic law and called it immoral.<ref>[http://timesofindia.indiatimes.com/Muslim-leaders-join-Deoband-slam-gay-sex/articleshow/4723843.cms After Deoband, other Muslim leaders condemn homosexuality] - Times of India, July 1, 2009</ref> In September 2018, the Indian Supreme Court legalised homosexual intercourse, overturning a 2013 judgement which had upheld a colonial-era law.<ref>[https://www.bbc.co.uk/news/world-asia-india-45429664 India court legalises gay sex in landmark ruling] - BBC news, 6 September 2018</ref>

===Treatment of homosexuals===
Religious and governmental authorities in much of the Muslim world maintain that LGBT individuals should be either executed or subjected to harsh punishment. The following excerpt is taken from a 2007 Saudi Ministry of Education textbook:{{Quote|1=[http://www.hudson.org/files/pdf_upload/Excerpts_from_Saudi_Textbooks_715.pdf Saudi Ministry of Education Textbooks for Islamic Studies: 2007-2008 Academic Year] Center for Religious Freedom of Hudson Institute|2="Homosexuality is one of the most disgusting sins and greatest crimes.... It is a vile perversion that goes against sound nature, and is one of the most corrupting and hideous sins.... The punishment for homosexuality is death. Both the active and passive participants are to be killed whether or not they have previously had sexual intercourse in the context of a legal marriage.... Some of the companions of the Prophet stated that [the perpetrator] is to be burned with fire. It has also been said that he should be stoned, or thrown from a high place."}}As of 2009, homosexual relationships, acts, or behavior were forbidden in approximately 36 Muslim-majority countries, with punishments ranging from fines to life imprisonment.<ref>[http://en.wikipedia.org/wiki/LGBT_issues_and_Islam#Homosexuality_laws_in_Muslim_countries Homosexuality laws in Muslim countries] - Wikipedia, accessed July 29, 2009</ref><ref name="IL2">H. Tavakoli - [http://www.iranian.com/Letters/1999/September/gay.html The New Dark Ages] - The Iranian,September 20, 1999</ref> In ten of those countries -- Iran, Mauritania, Nigeria, Pakistan, Saudi-Arabia, Somalia, Sudan, United Arab Emirates, Yemen, and some states in Malaysia -- homosexuality is punishable by death.<ref>Sean Yoong - [http://www.sodomylaws.org/world/malaysia/mynews033.htm Malaysian State Legislature Passes Bill on Strict Islamic Criminal Code] - Associated Press, July 8, 2002</ref>

According to Iranian gay and lesbian rights group Homan, the Iranian government has executed an estimated 4,000 homosexuals since the Islamic revolution of 1979.<ref name="IL2" /> In Muslim-majority nations that have legalized homosexuality, members of the LGBT community often fall victim to vigilante violence. In Iraq, for instance, where no official laws criminalize homosexuality, vigilante squads throughout the country routinely target suspected homosexuals for murder, at one point reportedly killing 68 gay and transgender men in the space of four months. These vigilante executions have been carried out in torturous and humiliating ways, such as gluing victims' anuses shut and inducing fatal diarrhea.<ref>Ben Lando - [http://www.iraqoilreport.com/security-conflict/iraqi-gay-community-a-target-1950/ Iraqi gay community a target] - Iraq Oil Report, July 9, 2009</ref><ref>[http://iglhrc.wordpress.com/2009/04/20/iraq-torture-cruel-inhuman-and-degrading-treatment-of-lgbt-people/ Iraq: Torture, Cruel, Inhuman and Degrading Treatment of LGBT People] - International Gay and Lesbian Human Rights Commission, April 20, 2009</ref>

Turkey is host to widespread vigilante violence against homosexuals, with 11 being killed in the first half of 2009.<ref>[http://www.ilmediterraneo.it/index.php?option=com_content&task=view&id=1657&lang=en&Itemid=7 Homosexuals in Turkey: Istanbul week for gay rights] - ANSAmed, June 24, 2009</ref><ref>[http://www.hurriyetdailynews.com/n.php?n=8216religion-loves-tolerance-but-is-not-tolerant8217-2009-11-17 'Religion loves tolerance, but is not tolerant'] - Hürriyet Daily News, November 17, 2009</ref>

==Articles==
The following are summaries of other articles discussing Islam's relationship with homosexuality.
===Islamic Writing and Homosexuality===
{{Main|Qur'an, Hadith and Scholars:Homosexuality}}The Qur'an, Hadith, and Islamic scholars scholars have all commented extensively on homosexuality.{{quote | 1=[http://tafsir.com/default.asp?sid=4&tid=10619 The Adulteress is Confined in her House; A Command Later Abrogated] Tafsir Ibn Kathir|2=[وَاللَّذَانَ يَأْتِيَـنِهَا مِنكُمْ فَـَاذُوهُمَا]

(And the two persons among you who commit illegal sexual intercourse, punish them both.) Ibn `Abbas and Sa`id bin Jubayr said that this punishment includes cursing, shaming them and beating them with sandals. This was the ruling until '''Allah abrogated it with flogging or stoning,''' as we stated. Mujahid said, "It was revealed about the case of two men who do it.'' As if he was referring to the actions of the people of Lut, and Allah knows best. The collectors of Sunan recorded that Ibn `Abbas said that the Messenger of Allah said,

«مَنْ رَأَيْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ، فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُولَ بِه»

('''Whoever you catch committing the act of the people of Lut (homosexuality), then kill both parties to the act.''')}}
===The People of Lot===
{{Main|Lut}}The story of ''Lot'' (لوط, Lūṭ) from the Hebrew Bible is also found in the Qur'an, with some differences. The Qur'anic version links the destruction of Sodom specifically to the homosexual activities of its inhabitants. The Qur'an also states that the people of Lot were the first to experience homosexuality, whereas archeological research has revealed that homosexuality was practiced in ancient cultures as early as 7000 BC.
==External Links==

*[http://www.answering-islam.org/Authors/Arlandson/homosexual.htm Muhammad and the homosexual] ''- By James M. Arlandson''

*[http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1212925221746&pagename=Zone-English-Living_Shariah/LSELayout How Islam Views Homosexuality] ''- 15 Fatwas from Islam-Online''

==References==
{{Reflist|30em}}
[[Category:Human rights]]
[[Category:Criticism of Islam]]

Islam and Freedom of Speech

2026-03-22T00:31:54Z

Asmith: /* Saudi Arabia */ fixed language

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{{Quote|1=[{{Reference archive|1=http://www.caliphate.eu/2009/04/islams-view-towards-freedom-of-speech.html|2=2013-06-21}} Islam's view towards Freedom of Speech] Caliphate Online|2=The concept of ‘freedom of speech’ is derived from the Capitalist ideology that is based on the belief that God and religion should be separated from life’s affairs (secularism). Human beings define how to live their lives free of the constraints of religion which is why freedom of individual, ownership, religion and speech are essential cornerstones of Capitalism. The right to speak and what are the limits of speech are therefore all defined by human beings.

This view completely contradicts Islam. In Islam it is the Creator of human beings Allah سبحانه وتعالى who gave the right of speech to people and defined the limits on what is acceptable and unacceptable speech.

The Messenger of Allah صلى الله عليه وسلم said: “Whosoever believes in Allah and the Last Day, then let him speak good (khair) or remain silent.”[Agreed upon. Narrated by Abu Hurayra.]

Khair in this hadith means Islam or what Islam approves of.[Hizb ut-Tahrir, ‘American Campaign to Suppress Islam,’ p. 23]}} 
According to traditional [[Islamic law]], it is a criminal offense to speak ill of [[Islam]], its [[Muhammad|Prophet]], and its holy Scriptures ([[Qur'an]] and [[Hadith]]). '''Blasphemy''' is punishable by death according to many traditional jurists.
[[File:Images-cfiv-0004.jpg|right|thumb|275px|The above scene is from a 2006 protest in London, UK. It was held in response to the printing of the Jyllands-Posten Danish cartoons. By the end of February 2006 more than 40 people had died<ref name="cartoon 1">[http://www.britannica.com/bps/additionalcontent/18/25734739/JOURNALISM-FOR-INTEGRATION-THE-MUHAMMAD-CARTOONS Journalism For Integration - The Muhammad Cartoons] - Encyclopedia Britannica</ref> as a result of the angry reaction from Muslims, and its continued republication has resulted in more than 200 deaths and hundreds of injuries.<ref name="cartoon 2">[http://www.foxnews.com/story/0,2933,547572,00.html Yale Removes Cartoons of Prophet Muhammad From Forthcoming Book, Citing Fears of Violence] - Fox News, September 8, 2009</ref> ([[Images:Calls_for_Islamic_Violence|more pictures]])]]
==What is Blasphemy?==

As defined by Islamic Scholars:
{{Quote|1=[http://muslim-canada.org/apostasy.htm Apostasy & Blasphemy in Islam] The Canadian Society of Muslims|2='''VII. Kitab al-fiqh Ala' al-Madahib al-Arba'ah'''1 by 'Abd al-Rahman Jaziri (Urdu translation) ''Excerpts and examples to further illustrate what constitutes blasphemy in Islam'' It is necessary to have evidence of two reliable witnesses corroborating each other before a Khazi (judge) shall be required to question the witnesses. Thereupon the witnesses will have to make statements describing the words uttered or the acts done which constitute apostasy.
Apostasy can be committed in two ways: (1) by uttering expressly by tongue that he is (or has become) a Mushrik , a polytheist (i.e. one who associates others with the One God and considers them to be worthy of worship) or, by saying something which is bound to connote in its meaning a denial of the existence of God, for instance to say that God has corporeal (physical, material) existence just like any other corporeal object, or (2) by the performance of an act in which one cannot avoid the clear conclusion that it is tantamount to 'kufr' (infidelity, denial of Islam), for example, to throw away with contempt the holy Qur'an or any part of it or even a single word of it; or to throw it in the fire in an insulting, contemptuous manner; or to throw it in such a place as a garbage dump where there are filthy, dirty and repulsive things; or in a spittoon etc. These acts would be blasphemous and constitute apostasy.
The same rules apply to the Most Beautiful Names of Allah as well as to books of Ahadith (Prophetic Traditions - i.e. records of the Prophet's sayings, doings and tacit approvals) and it would be considered blasphemy amounting to apostasy.
The same rules apply to books of Fiqh (Muslim jurisprudence) provided the acts are done with the intention of defaming or belittling with contempt the Islamic injunctions or the Islamic code of law. This would be regarded as blasphemy/apostasy.
Other examples of blasphemy/apostasy are:

• To believe in transmigration of souls or reincarnation because this amounts to rejecting the belief in life-after-death and the world of the Hereafter.

• To deny or reject something of which the whole Muslim Community (Ummah) is agreed upon, e.g. to hold that the obligatory ritual prayers or fasting are not obligatory or to deny legal permissibility (halal) of a thing on which the whole Muslim Community is agreed upon and which is definitely proven to be so on the basis of its proof from the holy Qur'an and Hadith mutawatir.

• To call names and use swear-words in respect of all such Messengers of God, Apostles, Prophets who are accepted as such by the whole Muslim Community.

• This same rule applies to angels.

• This same rule applies to angels and prophets with regard to fault-finding using taunting or derogatory or sarcastic language against them even in respect of their physical/bodily defects.

• To use sarcasm and belittling words in respect of the moral character or the way of life (religion) of the Prophet Muhammad or other prophets.

''1. 'Abd al-Rahman Jaziri, Urdu translation, Munzur Ahsan Abbasi, Kitab al-fiqh Ala' al-Madahib al-Arba'ah, Lahore, Pakistan, Ulama Academy, 1985''}}

==Punishment for Blasphemy==

===Qur'an===
Although the Qur'an does not specify in unequivocal terms any punishment for blasphemy, it speaks of some serious consequences for those who speak ill of Muhammad:

{{Quote|{{Quran-range|33|57|61}}|

'''Surely (as for) those who speak evil things of Allah and His Messenger''', Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace.
 
And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
 
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.
 
If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while;
 
Cursed: '''wherever they are found they shall be seized and murdered''', a (horrible) murdering. }}

{{Main|If Anyone Slays a Person (Qur'an 5:32)|l1=If Anyone Slew a Person (Qur'an 5:32)}}

Also, Qur'an does specify a punishment for "spreading [[Qur'an, Hadith and Scholars:Mischief|mischief]]"<nowiki>:-</nowiki>

{{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|{{Quran|6|93}}|"Who can be more wicked than one who inventeth a lie against Allah?"}}

===Hadith and Other Islamic Writings===

[[Image:Beheading Prophet Muhammad. Muhammads cousin.jpg|right|thumb|210px|“Ali Beheading Nadr ibn al-Harith in the Presence of the Prophet Muhammad”, 7th Century Painting taken from Mustafa al-Darir’s Siyar-i-Nabi]]
Muhammad had said to his followers “Whoever curses a prophet kill him,” (Tabarani, Daraqutni)<ref>[https://web.archive.org/web/20160914042555/http://www.khilaafah.com/Articles/07/sep/REVELATION%20FOR%20BELIEVERS.html Revelation for Believers concerning those who Insult prophets] - Khilaafah</ref> and there are many examples of people during his time who were guilty of blaspheming Islam and its Prophet. Most of these people were assassinated with Muhammad's blessing, and no punishment or compensation was imposed on the murderer.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_.60Abdullah_bin_Ubayy_bin_Salul_al-.60Aufi|<nowiki/>'Abdullah bin Ubai (bin Salul)]]''' - Muhammad asked his followers to kill this man for making "evil" statements about Muhammad's family.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Abu_.60Afak|Abu `Afak]]''' - Muhammad asked his followers to kill this man for making negative remarks about Muhammad and Islam.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Ka.E2.80.99b_bin_Ashraf|Ka’b bin Ashraf]]''' - Muhammad asked his followers to kill this man for writing inflammatory poetry about Muhammad and Muslim women.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Murder_of_.60Asma.27_Bint_Marwan|Asma Bint Marwan]]''' - Muhammad asked his followers to kill this woman for composing inflammatory poetry about Islam and Muslims.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Blind_Man.27s_Slave-Mother|Blind Man's Slave-Mother]]''' - When Muhammad learned that one of his followers had stabbed and killed his ''Umm walad'' (concubine with whom he had fathered a child) for making derogatory remarks about Muhammad, he declared that "'''no retaliation is payable for her blood.'''"

*'''[[Qur'an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#The_Murder_of_Al-Nadr_Bin_Al-Harith|Al-Nadr Bin Al-Harith]]''' - Al Nadir, a storyteller and poet who had mocked him. He was a prisoner of war who was not allowed to be ransomed by their clans and was executed on Muhammad's orders.

Some Muslims claim Muhammad had a Jewish neighbor who threw rubbish at him, and that one day the person became ill and Muhammad visited her. This story is not present in any Islamic texts, nor is it mentioned by any scholars of the past. Thus, this incident in Muhammad's life is most likely a [[List of Fabricated Hadith‎|fabrication]]. This also seems out of character for him according to the other extant sources available on him.

===Scholars===

{{Quote|[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006|[In Islamic Fiqh] there are absolutely no opinions, no variants, no exceptions...Muhammad ibn Sahnun said that even if a man claims that it is part of his religion to insult the Messenger, and so in his religion it is lawful, that makes no difference to us. If he openly insults our Messenger, may Allah bless him and grant him peace, then our religion makes it lawful to kill him. This surely is the inescapable centre of the current affair. The arrogant kuffar have to learn that the world contains a two-billion community who have a different set of Laws from theirs, and who can never be detached from that Law}}

{{Quote|Qadi 'Iyad ibn Musa al-Yahsubi|“Know that all who curse Muhammad, may Allah bless him and grant him peace, or blame him or attribute imperfection to him in his person, his lineage, his deen or any of his qualities, or alludes to that or its like by any means whatsoever, whether in the form of a curse or contempt or belittling him or detracting from him or finding fault with him or maligning him, the judgement regarding such a person is the same as the judgement against anyone who curses him. He is killed as we shall make clear. This judgement extends to anything which amounts to a curse or disparagement. We have no hesitation concerning this matter, be it a clear statement or allusion.
 
The same applies to anyone who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him because of any affliction or trial which happened to him or disparages him, because of any of the permissible and well-known human events which happened to him. All of this is the consensus of the ‘ulama' and the imams of fatwa from the time of the Companions until today.<ref>[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] - Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006</ref>}}

{{Quote|1=[http://www.al-islam.org/Organizations/Aalimnetwork/msg00013.html Islamic law on Blasphemy] Dr. Takim, 'Aalim Network QR, December 8, 1995|2=According to Ayatullah al-Khu'i, it is incumbent (wajib) to kill one who insults or calumniates the Prophet when one hears the insults provided there is no danger to his self, reputation or wealth. Agha also extends this ruling to cover insults against the Imams and Bibi Fatima (A.S.). It is not essential to get the permission of a Hakim al-Shar' to carry out the act.}}

{{Quote|1=[http://www.islamicvoice.com/April2006/QuestionHour-DrZakirNaik/ Question Hour: Ruling for Blasphemy in Islam] Dr. Zakir Naik, Islamic Voice, April, 2006|2=In Islam, a person who has committed blasphemy can either be killed or crucified, or his opposite hands and feet can be cut off, or he can be exiled from that land. On the other hand, in other religions there is no other option except capital punishment. Islam at least has four options of punishment for an act of blasphemy.}}

Dr. Naik fails to mention that the other world religions mostly do not ifluence national penal codes of the countries where they are practiced to the same degree as Islam.

{{Quote|Asif Iftikhar, PhD student of Islamic Law at McGill and a visiting faculty member at LUMS and Pakistan College of Law|2=The Islamic state does have the right to punish the person who commits blasphemy against the Prophet.<ref>Usman Ghafoor - [http://www.jang.com.pk/thenews/aug2009-weekly/nos-09-08-2009/spr.htm#5 State has the right to punish] - The News, Jang Group Online Edition</ref> }}

{{Quote|1=[http://www.islamqa.com/en/ref/34725/defamation%20of%20the%20prophet Ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him)] Islam Q&A, Fatwa No. 43725|2=Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) discussed this matter at length and mentioned the ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him) verbally, the ruling on one who tells lies about him in a report and the ruling on one who narrates a hadeeth knowing it to be false. He was of the view that the one who tells lies about him verbally is a kaafir. He said in al-Saarim al-Maslool ‘Ala Shaatim il-Rasool (2/328-399), after quoting the hadeeth of Buraydah:
A clan of Banu Layth in Madeenah was of two minds. A man had proposed marriage to one of their womenfolk during the Jaahiliyyah but they did not accept his proposal. He came to them wearing a hullah (a suit of clothing) and said: “The Messenger of Allaah gave me this hullah to wear and told me to rule over your wealth and your blood.” Then he went and stayed with that woman whom he loved. The people sent word to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “The enemy of Allaah is lying.” Then he sent a man and said: '''“If you find him alive – although I do not think that you will find him alive – then strike his neck (kill him). And if you find him dead then burn him with fire.” He said: This is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning “one who tells lies about me deliberately.”''' Shaykh al-Islam said: “This is a saheeh isnaad according to the conditions of al-Saheeh and we do not find any fault in it.”
Then he said: There are two opinions concerning this hadeeth: 
1 – '''That the apparent meaning should be followed and the one who deliberately tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him) should be killed.''' Among those who were of this view were some who said that the one who does that becomes a kaafir thereby. This was the view of several including Abu Muhammad al-Juwayni. Ibn ‘Aqeel quoted his Shaykh, Abu’l-Fadl al-Hamdaani, as saying: “The innovators, liars and fabricators of hadeeth are worse than the heretics because the heretics want to attack Islam from without but these people want to attack it from within. They are like people who try to destroy a city from within whilst the heretics are like those who are laying siege to it from without, and those who are inside open up the fortress. So they are more dangerous to Islam than those who do not appear outwardly to be Muslims.”
The main point of this opinion is that telling lies about him (the Prophet (peace and blessings of Allaah be upon him)) is tantamount to telling lies about Allaah. Hence he said: “Telling lies about me is not like telling lies about one of you.” What the Messenger (peace and blessings of Allaah be upon him) commanded is what Allaah commanded, and it must be followed just as the commands of Allaah must be followed. Whatever he told us must be believed, just as whatever Allaah told us must be believed. Whoever rejects what he told us or refuses to follow his command is like one who rejects what Allaah told us or refuses to follow the command of Allaah. '''It is well known that the one who tells lies about Allaah by claiming to be a messenger or prophet of Allaah, or tells false things about Allaah, such as Musaylimah and other fabricators of his ilk, is a kaafir whose blood may be shed, and the same applies to one who tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him).'''
Thus it is clear that telling lies about him is tantamount to disbelieving in him. Hence Allaah mentions the two things together in the verse where He says (interpretation of the meaning):
“And who does more wrong than he who invents a lie against Allaah or denies the truth, when it comes to him?” [al-‘Ankaboot 29:68]
2 – The liar is to be punished severely, but he is not regarded as a kaafir and it is not permissible to kill him, because the factors that determine who is a kaafir and is to be killed are well known and this is not one of them. It is not permissible to affirm something for which there is no basis. Whoever says that he is not to be executed has to stipulate that telling lies about the Prophet (peace and blessings of Allaah be upon him) does not imply any criticism or defamation of him. '''But if he says that he heard him say something that implies belittling the Prophet (peace and blessings of Allaah be upon him) or criticizing him, such as the hadeeth about “the sweat of horses” and other such silly fabrications, this is obviously mocking him, and the one who says this is undoubtedly a kaafir whose blood may be shed.''' Those who were of the view that such a person is not to be executed responded to this hadeeth by saying that the Prophet (peace and blessings of Allaah be upon him) knew that he was a hypocrite so he killed him for that and not for lying, but this answer does not count for anything. }}

{{Quote|1=[http://www.islamqa.com/en/ref/14305/defamation%20of%20the%20prophet It is essential to respond to those who defame the Prophet (peace and blessings of Allaah be upon him)] Shaykh ‘Abd al-Rahmaan al-Barraak, Majallat al-Da’wah, Muharram, issue no. 1933. Islam Q&A, Fatwa No. 14305|2='''Defaming the Prophet (peace and blessings of Allaah be upon him) is a kind of kufr. If that is done by a Muslim then it is apostasy on his part, and the authorities have to defend the cause of Allaah and His Messenger (peace and blessings of Allaah be upon him) by executing the one who defamed him. If the one who defamed him repents openly and is sincere, that will benefit him before Allaah, although his repentance does not waive the punishment for defaming the Prophet (peace and blessings of Allaah be upon him), which is execution.'''
'''If the person who defames him is a non-Muslim living under a treaty with the Muslim state, then this is a violation of the treaty and he must be executed, but that should be left to the authorities.''' If a Muslim hears a Christian or anyone else defaming the Prophet (peace and blessings of Allaah be upon him) he has to denounce him in strong terms. It is permissible to insult that person because he is the one who started it. How can we not stand up the Prophet (peace and blessings of Allaah be upon him)? It is also obligatory to report him to the authorities who can carry out the punishment on him. '''If there is no one who can carry out the hadd punishment of Allaah and stand up for the Messenger (peace and blessings of Allaah be upon him) then the Muslim has to do whatever he can, so long as that will not lead to further mischief and harm against other people.''' But if a Muslim hears a kaafir defaming the Prophet (peace and blessings of Allaah be upon him) and he keeps quiet and does not respond for fear that this person may then defame him even more, this is mistaken thinking. }}

{{Quote|1=[http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=17316&Option=FatwaId Blasphemy against the Prophet is an act of apostasy] Islam Web Fatwa Center, Fatwa No. 17316, December 11, 2007|2=If a Muslim commits blasphemy against the Prophet , this is an act of disbelief which takes him out of the fold of Islam. Allaah Says (what means): {Make no excuse; you have disbelieved [i.e. rejected faith] after your belief. If We pardon one faction of you—We will punish another faction because they were criminals.}[Quran 9:66] If joking is considered as an act of apostasy, then it is more confirmed for one who is saying it intentionally. '''If the blasphemer does not repent, he should be killed for his apostasy.''' However, if he sincerely repents to Allaah, Allaah will accept his repentance. Repentance expiates all sins, even Shirk (associating partners to Allaah). Allaah Knows best.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Taymiyyah|Whoever Curses the Prophet Peace and Blessings be Upon him, Muslim or Kafir, Must be Killed.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Al-Munthir|"The general scholars agreed that whoever curses him, Peace and Blessings be upon him, must be killed. This was stated by Malik, Al-Layth, Ahmad, Ishaaq, and Ash-Shafi'ee, and Nu'man (Abu Hanifa) said that the Dhimmi (Jizya-paying non-Muslim) is not to be killed."}}

{{Quote|[http://www.islam-qa.com/en/ref/22809/insulting%20the%20prophet Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)] Shaykh al Munajid, Islam Q&A, Fatwa No. 22809|The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes '''he ordered that they should be executed''', if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.

Al-Saarim al-Maslool, 2/438

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed '''even if he repents''' and whether he is a Muslim or a kaafir.}}

{{Quote|[http://www.islam-qa.com/en/ref/14231/Crucify Some of the rulings on apostasy and apostates] Islam Q&A, Fatwa No. 14231|Waging war against Islam is not limited only to fighting with weapons, rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allaah be upon him), or attacking the Qur’aan, and so on. Waging verbal war against Islam may be worse than waging war against it with weapons in some cases.

Shaykh al-Islam Ibn Taymiyah said:

Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – '''hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally''', whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.

Al-Saarim al-Maslool, 3/735 }}

==Practical Application in Islamic Countries==

===Saudi Arabia===

*2009 - '''Hadi bin Sa’id bin Hamad Al Mutif''', an Isma'ili death row prisoner, was sentenced to an additional 5 years imprisonment for criticizing the Saudi justice system.<ref>[http://www.reuters.com/article/oddlyEnoughNews/idUSTRE5824ED20090903?feedType=nl&feedName=usoddlyenough Man on death row gets jail term for TV criticism] – Reuters, September 3, 2009</ref> He was sentenced to death in 1996 for allegedly insulting the Prophet Muhammad in 1993. His trial had violated numerous international fair trial standards, and basic rules of due process had not been observed from the time of his arrest to his conviction.<ref>[http://www.hrw.org/en/news/2006/10/09/saudi-arabia-pardon-ismaili-sentenced-death Saudi Arabia: Pardon Isma'ili Sentenced to Death] – Letter to King Abdullah bin ‘Abd al-‘Aziz al-Sa’ud
, Human Rights Watch, October 9, 2006</ref>

*2008 - '''Ra'if Badawi''' was charged with “setting up an electronic site that insults Islam” for his website that details abuses by the Saudi religious police and questions the predominant interpretation of Islam (Wahhabism). Jeddah's prosecution service referred the case to the court and requested a 5-year prison sentence and a 3 million riyal (US$800,000) fine.<ref>[http://www.unhcr.org/refworld/country,,,,SAU,,482d4226c,0.html Saudi Arabia: Stop Trials for 'Insulting' Islam] – Human Rights Watch – UNHCR, May 13, 2008</ref>

*2007 - '''Sabri Bogday''', a Turkish barber, was sentenced to death on blasphemy charges after an trial which Amnesty International called unfair.<ref>[https://web.archive.org/web/20080512171940/https://www.amnesty.org/en/library/asset/MDE23/014/2008/en/224d8f73-115a-11dd-a414-a101e24af105/mde230142008eng.html Saudi Arabia: Death penalty/ unfair trial, Sabri Bogday] - Amnesty International, April 23, 2008</ref> Thankfully, King Abdullah, after receiving correspondence from Turkey's president and prime minister, pardoned Bogday and he was released to Turkey.<ref>[http://www.arabnews.com/?page=1&section=0&article=118645&d=28&m=1&y=2009 Freed Turkish barber reaches home] - Ghazanfar Ali Khan - Arab News, January 28, 2009</ref>

*2005 - '''Muhammad al-Harbi''' was sentenced by a Saudi court to more than three years in prison and 750 lashes for speaking to his students about his views on a number of current topics, such as Christianity, Judaism and the causes of terrorism.<ref name="teachers">[http://www.hrw.org/en/news/2005/11/16/saudi-arabia-teachers-silenced-blasphemy-charges Saudia Arabia: Teachers Silenced on Blasphemy Charges] - Human Rights Watch, November 16, 2005</ref>

*2004 - '''Muhammad al-Sahimi''' was banned from teaching and sentenced to three years in prison and 300 lashes for endorsing allegedly un-Islamic sexual, social and religious practices because of his discussion on the varying concepts of love in poetry.<ref name="teachers" />

===Iran===

*2010 - '''Mohammad Reza Ali Zamani''' and '''Arash Rahmanipour''' were hanged on January 28 after being convicted of being "enemies of God" and members of an outlawed pro-monarchist group. The semi-official ISNA news agency said the two were charged with plotting to topple the government and had been tried in August – apparently implying that they were part of the protest movement over June's disputed presidential election. But opposition sources said the two were arrested three months before the elections.<ref>[http://www.guardian.co.uk/world/2010/jan/28/iran-executes-two-opposition-supporters Iran executes two opposition supporters] - Ian Black - Guardian.co.uk, January 28, 2010</ref>

*2002 - '''Hashem Aghajari''', an Iranian university professor, was originally sentenced to death on blasphemy charges after calling for religious reforms and declaring that Muslims were not "monkeys" who should blindly follow the teachings of clerics.<ref>[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP44502 The Call for Islamic Protestantism: Dr. Hashem Aghajari's Speech and Subsequent Death Sentence] - Ayelet Savyon - MEMRI: Special Dispatch - No. 445, December 2, 2002</ref> The case led to an international outcry, protests from thousands of Iranian students, and the resignation of twenty Tarbiat-Modarres University department chiefs.<ref>[http://www.nytimes.com/2002/11/17/world/iranian-scholars-protest.html Iranian Scholars Protest] - The New York Times, November 17, 2002</ref> Although he decided not to appeal the original verdict, his lawyer filed on his behalf.<ref>[http://www.nytimes.com/2002/12/03/world/world-briefing-middle-east-iran-scholar-s-death-sentence-appealed.html World Briefing | Middle East: Iran: Scholar's Death Sentence Appealed] - Nazila Fathi - The New York Times, December 3, 2002</ref> Under pressure from Iranians as well as the international community, the court reduced his sentence to three years imprisonment, and after serving two he was released on bail in 2004.<ref>[http://www.nytimes.com/2004/08/01/world/iran-frees-professor-set-to-die-for-speech.html Iran Frees Professor Set to Die for Speech] - The New York Times, August 1, 2004</ref>

===Pakistan===

{{Quote|1=[http://www.punjabpolice.gov.pk/user_files/File/pakistan_penal_code_xlv_of_1860.pdf Pakistan Penal Code] XLV of 1860, 6th October 1860|2=CHAPTER XV OF OFFENCES RELATING TO RELIGION

295. Injuring or defiling place of worship, with intent to insult the religion of any class

295-A. Deliberate and malicious acts intended to outrage religious feelings of any classby insulting Its religionor religious beliefs

295-B. Defiling, etc., of Holy Qur'an295-C. Use of derogatory remarks, etc., in respect of the Holy Prophet

296. Disturbing religious assembly

297. Trespassing on burial places, etc.

298. Uttering words, etc., with deliberate intent to wound religious feelings

298-A. Use of derogatory remarks, etc. in respect of holy personages

298-B.Misuse of epithets, descriptions and titles, etc. reserved for certain holy personagesor places

298-C.Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith}}

{{Quote|Section 295-C of the Pakistan Penal Code|2=Whoever by words, either spoken or written or by visible representation or by any imputation, innuendo, or insinuation, directly or indirectly, defiles the sacred name of the Holy Prophet Muhammad (PBUH) shall be punished with death or imprisonment for life and shall also be liable to fine.<ref>[http://www.dawnnews.tv/wps/wcm/connect/dawn-content-library/dawn/news/pakistan/death+only+punishment+for+blasphemy--za 'Death only punishment for blasphemy'] - The DAWN Media Group, April 22, 2009</ref>}}

{{Quote|Syed Munawar Hassan, Head of Jammat-e-Islami, September, 2009 |2=No true Muslim could tolerate blasphemy against Prophet Muhammad or against any prophets. Love of Prophet Muhammad is a fundamental part of Islamic faith.....The governor’s logic that since Islam teaches us to protect minorities and therefore blasphemy laws should be repealed is an extremely weak one.<ref>Dan Wooding & Sheraz Khurram Khan - [http://www.assistnews.net/Stories/2009/s09090116.htm Pakistani hardliners oppose suggestion to repeal Blasphemy Laws] - ASSIST News Service, September 18, 2009</ref>}}

*2011 - '''Mohamed Imran''' had been accused, jailed, tried and cleared of blasphemy, only to be gunned-down two weeks later.<ref>Nick Paton Walsh - [{{Reference archive|1=http://edition.cnn.com/2011/WORLD/asiapcf/04/13/pakistan.blasphemy.vigilantes/index.html|2=2011-04-15}} Pakistan's blasphemy vigilantes kill exonerated man] - CNN News, April 14, 2011</ref>
*2011 - Although no-one convicted under the blasphemy law has been executed, more than 30 accused have been killed by lynch mobs.<ref>[{{Reference archive|1=http://www.bbc.co.uk/news/world-south-asia-12617562|2=2011-03-04}} Pakistan Minorities Minister Shahbaz Bhatti shot dead] - BBC News, March 2, 2011</ref>
*2010 - '''Rubina Bibi''', a Christian woman, was arrested after a Muslim woman accused her of blasphemy. The woman claimed Rubina Bibi made a derogatory remark about the Prophet Muhammad. As of March 24, she is still imprisoned.<ref>[http://www.compassdirect.org/english/country/pakistan/16720/ Christian Woman Jailed under Pakistan’s ‘Blasphemy’ Laws] - Compass Direct News, March 24, 2010</ref>
*2010 - '''Munir Masih''' and '''Ruqqiya Bibi''', a Christian couple, were convicted for touching the Qur'an without washing their hands and sentenced to 25 years imprisonment.<ref>[http://www.asianews.it/news-en/Punjab:-Christian-couple-touches-Qur%E2%80%98an-with-dirty-hands,-gets-25-years-in-prison-17778.html Punjab: Christian couple touches Qur‘an with dirty hands, gets 25 years in prison] - Fareed Khan - AsiaNews.it, March 3, 2010</ref>
*2010 - '''Qamar David''', a Christian arrested in 2006,<ref>[http://www.asianews.it/news-en/Karachi,-a-Christian-sentenced-to-life-imprisonment-for-blasphemy-17749.html Karachi, a Christian sentenced to life imprisonment for blasphemy] - Fareed Khan - AsiaNews.it, February 27, 2010</ref> was found guilty of outraging the religious feelings of Muslims and sentenced to life imprisonment for blasphemous messages he sent with his cellphone.<ref>[http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/national/life-term-for-blasphemy-accused-620 Life term for blasphemy accused] - Ishaq Tanoli - The DAWN Media Group, February 26, 2010</ref>
*2010 - '''Imran Masih''', a 22-year-old Christian shopkeeper, was beaten by a Muslim mob, arrested, and sentenced to life imprisonment for burning what a rival shopkeeper claimed were pages of the Qur'an.<ref>[http://www.compassdirect.org/english/country/pakistan/14329/ Pakistani Christian Sentenced to Life under ‘Blasphemy’ Law] - Compass Direct News, January 22, 2010</ref>
*2009 - '''Hector Aleem''', a 51-year-old human rights activist, was severely beaten and tortured in January 2009 on blasphemy charges after objecting to the destruction of a church.<ref>[https://www.europarl.europa.eu/doceo/document/E-7-2011-000496_EN.html The Case of Hektor Aleem in Pakistan] - European Parliament, 19 January 2011</ref> As of 2014, Aleem had been released.
*2005 - '''Younus Shaik''', author of ''Shaitan Maulvi'' (Satanic Cleric), was arrested and sentenced to life imprisonment for writing the allegedly blasphemous book about the Qur’an and the Islamic justice system.<ref>[http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=48330&version=1&template_id=41&parent_id=23 Court gives life term to blasphemy author] - AFP - Gulf Times, August 13, 2005</ref>
*2002 - '''Anwar Keneth''', a 40-year-old former government official, was sentenced to death for declaring that he is the Christ and that Islam is a fake religion. Khalid Gill, a leader and spokesman for Pakistan's Christian Liberation Front, said, "We think justice has not been done in the case of Anwar Keneth. [He] should have been treated at a mental hospital."<ref>[http://articles.latimes.com/2002/jul/19/world/fg-briefs19.1 Man Sentenced to Die in Blasphemy Case] - Los Angeles Times, July 19, 2002</ref>
*1996 - '''Zaibun Nisa''' ("Zebunnisa"), a mentally retarded woman, was imprisoned for over 13 years for blasphemy and had never seen the inside of a courtroom until July 2010 when a Pakistani court finally ordered her release.<ref>[http://www.dailytimes.com.pk/default.asp?page=2009\09\17\story_17-9-2009_pg13_1 Mentally challenged woman accused of blasphemy: '' ‘Woman not presented in court for 13 years’ ''] - Daily Times, September 17, 2009</ref><ref>[http://www.bbc.co.uk/news/world-south-asia-10739623 Mentally-ill Pakistan 'blasphemer' is released] - M. Ilyas Khan - BBC News, July 23, 2010</ref>

===Afghanistan===

*2008 - '''Pervez Kambakhsh''', a journalist, was sentenced to death by a city court in Mazar-e-Sharif for downloading and distributing an article insulting Islam. He was arrested in 2007 after downloading material relating to the role of women in Islamic societies. His conviction and sentence was upheld by Afghanistan's upper house of parliament.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7216976.stm Afghan senate backs death penalty] - BBC News, January 30, 2008</ref> A day later the upper house quickly withdrew its support for his death sentence claiming that it had been a 'technical mistake' and had been unconstitutional. The support for the death sentence had been signed by the senate leader Sibghatullah Mojaddedi.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7220195.stm Afghan senate's blasphemy retreat] - Charles Haviland - BBC News, January 31, 2008</ref> The death sentence was later changed to twenty years imprisonment,<ref>[http://www.hrw.org/en/news/2009/03/10/afghanistan-20-year-sentence-journalist-upheld Afghanistan: 20-Year Sentence for Journalist Upheld] - Human Rights Watch, March 10, 2009</ref> but President Karzai secretly pardoned Kambakhsh and he was able to escape the country.<ref>[http://www.independent.co.uk/news/world/asia/free-at-last-student-in-hiding-after-karzais-intervention-1782909.html Free at last: Student in hiding after Karzai's intervention] - Kim Sengupta - The Independent, September 7, 2009</ref> Afghanistan's upper house of parliament condemned the release of Kambakhsh as contrary to Islamic values and issued the following statement:<ref>[http://www.worldbulletin.net/news_detail.php?id=47205 Afghan parliament calls for punishment of "blasphemy" reporter] - Reuters - World Bulletin, September 14, 2009</ref>
{{Quote|2=The members of Meshrano Jirga (Upper House) expressed concern that this was not the first time a person sentenced for apostasy and impiety with the cooperation of anti-Islamic organisations is freed from punishment.}}

==In History==

==='Umar bin Al-Khattab's Restrictions on Expression and Speech===
{{Main|Analysis of the Pact of Umar}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Paying Jizyah is a Sign of Kufr and Disgrace] Tafsir Ibn Kathir|2=The scholars of Hadith narrated from `Abdur-Rahman bin Ghanm Al-Ash`ari that he said, "I recorded for `Umar bin Al-Khattab, may Allah be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Sham: `In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. We will not teach our children the Qur'an, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. '''We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names''', or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. '''We will not encrypt our stamps in Arabic''', or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, '''refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices [with prayer] at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets'''. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' When I gave this document to `Umar, he added to it, 'We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'"}}

===Classic Islamic Law===

The following excerpts are from the [http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728/ref=sr_1_1?ie=UTF8&s=books&qid=1255736904&sr=8-1#reader_0915957728 ''Reliance of the Traveler: A Classic Manual of Islamic Sacred Law''] (Umdat Al-Salik) by Ahmad ibn Naqib al-Misri and Nuh Ha Mim Keller:
'''Acts of disbelief (including verbal denials) are punished by death:'''
{{Quote|2='''f1.3''' Someone raised among Muslims who denies the obligatoriness of the prayer, zakat, fasting Ramadan, the pilgrimage, or the unlawfulness of wine and adultery, or denies something else upon which there is scholarly consensus (ijma', def: b7) and which is necessarily known as being of the religion (N: ''necessarily known'' meaning things that any Muslim would know about if asked) thereby becomes an unbeliever (kafir) and is executed for his unbelief (O: if he does not admit he is mistaken and acknowledge the obligatoriness or unlawfulness of that which there is scholarly consensus upon. As for if he denies the obligatoriness of something there is not consensus upon, then he is not adjudged an unbeliever).}}

'''Non-Muslims do not have freedom of expression or speech:'''
{{Quote|2='''o11.5''' Such non-Muslim subjects are obliged to comply with Islamic rules that pertain to safety and indemnity of life, reputation, and property. In addition, they:

(6) are forbidden to openly display wine or pork, (A: to ring church bells or display crosses,) recite the Torah or Evangel aloud, or make a public display of their funerals and feastdays;

'''o11.10''' The agreement [with the state] is also violated (A: with respect to the offender alone) if the state has stipulated that any of the following things break it, and one of the subjects does so anyway, though if the state has not stipulated that these break agreement, then they do not; namely, if one of the subject people:

(3) leads a Mulim away from Islam;

(5) or mentions something impermissible about Allah, the Prophet (Allah bless him and give him peace), or Islam.

'''o11.11''' When a subject's agreement with the state has been violated, the caliph chooses between the four alternatives mentioned above in connection with prisoners of war (o9.14). [See information below.]

'''o9.13''' When a child or woman is taken captive, they become slaves by the fact of capture, and the woman's previous marriage is immediately annulled.
'''o9.14''' When an adult male is taken captive, the caliph (def: o25) considers the interests (O: of Islam and the Muslims) and decides between the prisoner's death, slavery, release without paying anything, or ransoming himself in exchange for money or for a Muslim captive held by the enemy. If the prisoner becomes a Muslim (O: before the caliph chooses any of the four alternatives) then he may not be killed, and one of the other three alternatives is chosen.}}

==In the Modern World==

===The Muhammad Cartoons Controversies===
{{Main|Muhammad Cartoon Controversies}}

===The Murder of Theo van Gog===
{{Main|Theo van Gogh}}
*

===Geert Wilders and ''Fitna''===

{{Quote|1=Alaeddin Boroujerdi, a senior Iranian lawmaker and head of the Majlis National Security and Foreign Policy Commission, 2008|2=If Holland will allow the broadcast of this movie, the Iranian parliament will request to reconsider our relationship with it. In Iran, insulting Islam is a very sensitive matter and if the movie is broadcasted it will arouse a wave of popular hate that will be directed towards any government that insults Islam.<ref>[http://www.foxnews.com/story/0,2933,324406,00.html Iran Warns Netherlands Not to Air Controversial 'Anti-Muslim' Film] - Fox News, January 21, 2008</ref>}}
{{Quote|1=Zabihullah Mujahid, a spokesperson for the Taliban, 2008|2=We in Afghanistan shall step up the attacks against the Dutch troops if the film is aired.<ref>[http://www.expatica.com/nl/news/local_news/Taliban-threatens-attacks-because-of-Wilders-film.html Taliban threatens attacks because of Wilders film] - Expatica, February 28, 2008</ref>}}

Great Britain's Home Office denied entry to Dutch MP [[w:Geert Wilders|Geert Wilders]] when he attempted to enter England on invitation from the UK Independence Party's Lord Pearson to show his controversial film ''Fitna'' at the House of Lords.<ref>[http://news.bbc.co.uk/2/hi/7885918.stm Dutch MP refused entry to Britain] - BBC News, February 12, 2009</ref> The movie raised ire among Muslims around the world. Pakistan's largest Muslim party, Jamaat-e-Islami, organized a protest outside a mosque in Karachi, and some protesters demanded Pakistan cut diplomatic relations with the Netherlands.<ref>[http://www.usatoday.com/news/world/2008-03-28-2776464862_x.htm Pakistanis protest Dutch film] - Associated Press - USA Today, March 28, 2008</ref> Jordan charged Wilders with blasphemy and contempt of Muslims for making an anti-Koran film and ordered him to stand trial in the kingdom.<ref>[http://www.reuters.com/article/worldNews/idUSL015190420080701 Jordan charges Dutch politician with blasphemy] - Reuters, July 1, 2008</ref> In 2009, the Dutch court ordered prosecutors to put Wilders on trial for making anti-Islamic statements.<ref>[http://news.bbc.co.uk/2/hi/europe/7842344.stm Islam film Dutch MP to be charged] - BBC News, January 21, 2009</ref> In response to the indictments, Wilders said he wants to put Islam on trial and that he is “considering calling on radical imams and other idiots as witnesses.”<ref>[http://www.israelnationalnews.com/News/News.aspx/133418 Geert Wilders May Ask 'Muslim Idiots' to Testify in Hate Trial] - Tzvi Ben Gedalyahu - Israel National News, September 14, 2009</ref> His trial was set for January 2010.<ref>[http://www.dutchnews.nl/news/archives/2009/09/wilders_discrimination_case_in.php Wilders' discrimination case in January] - DutchNews.nl, September 14, 2009</ref> On October 13, 2009 Geert Wilders won his appeal to Britain's Asylum and Immigration Tribunal against the British government ban.<ref>[http://uk.reuters.com/article/idUKTRE59C34D20091013?rpc=401 Dutch anti-Islam MP overturns British ban] - Reuters, October 13, 2009</ref> On November 24, 2009 the Turkish Foreign Ministry said that a planned visit to Turkey by Dutch members of parliament would not be welcome if the delegation included Geert Wilders.<ref>[http://www.spiegel.de/international/world/0,1518,663638,00.html Turkey Frets about Geert Wilders' Planned Visit] - Bram Vermeulen - Spiegel Online International, November 26, 2009</ref> Wilders' called the Turkish Foreign Ministry's reaction "very stupid."<ref>[http://www.hurriyetdailynews.com/n.php?n=far-right-politician-slams-turkey8217s-reaction-as-8216stupid8217-2009-11-26 Far-right politician slams Turkey's reaction as 'stupid'] - Fulya Ozerkan - Hurriyet Daily News, November 26, 2009</ref>

===The Satanic Verses Controversy===
{{Main|Satanic Verses Controversy}}

===Hurting the Sentiments of Muslims is a Crime in India===

During a summer of 2009 interview with ''Time 'N Style Luxury'' magazine, the Muslim Bollywood actor Shah Rukh Khan reportedly made this statement when asked his opinion about the most impressive figure in history:<ref>[http://www.desihits.com/blog/article/srk-the-controversy-king-20090618 Did Shahrukh Khan Compare the Prophet Mohammad to Hitler?] - Desi Hits!, June 18, 2009</ref>
{{Quote|2=There are lots of them, some negative ones like Hitler, then Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent time - Nelson Mandela. And there are the nice ones like Gandhiji and Mother Teresa.}}

In India a complaint was registered against Khan and the publisher of ''Time 'N Style'':<ref>[http://gulfnews.com/news/world/india/shah-rukh-khan-accused-of-insult-to-islam-1.72761 Shah Rukh Khan accused of insult to Islam] – Gulf News, June 21, 2009</ref>
{{Quote|1=Prakash George, senior police inspector of Bandra police station|2=We have registered an FIR (first information report) against Shah Rukh Khan after we received an application from an advocate who alleged that the actor made some statements hurting the sentiments of Muslims. Complainant Khalid Babu Querishi alleged that in the July issue of the ''Time and Style'' magazine, Shah Rukh used objectionable language against the Prophet which was unacceptable.}}

Mufti Mohammed Shoeb Raza Qadri and Mufti Muti-ur-Rehman of the Darul-uloom-Mazhar-e-Islam stated that the entire Muslim community was hurt by Khan's statements and they issued a fatwa. Mufti Mohammad called Shahrukh a Kafir (non-believer) and said that such person should be thrown out of Islam. He also said that in an Islamic state such remarks would have called for a death penalty against the accused. He declared that Shahrukh's marriage with Gauri was nullified and Shahrukh must not be allowed to be buried in any Muslim graveyard.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

Shah Rukh responded to the accusations in an SMS message to IANS:<ref>[http://www.haqeeqat.org/2009/06/22/shah-rukh-khan-reacts-comments-on-prophet-mohammad-a-writing-error/ Shah Rukh Khan Reacts: Comments on Prophet Mohammad a Writing Error] – Omer Jamil – Haqeeqat.org, June 22, 2009</ref>
{{Quote|2=Obviously I think that there is no more important figure in history than Prophet Mohammad in the most positive way possible. Also, being a Muslim and standing up for the tenets of Islam is my most important agenda. If they (MAC) have seen my interviews on TV about Islam and Prophet Mohammad, they would know it’s a writing error and not a thought or view that I believe in…}}

Time 'N Style clarified the interview and corrected the quote:<ref>[http://www.timenstyle.com/luxury/interview.html Interview with Shah Rukh Khan] - Time 'N Style Luxury, Issue June-July 2009</ref>
{{Quote|2=''The most impressive figure in history, according to you?'' 
There are lots of them, some negative ones like Hitler. On the other hand there are nice ones like Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent times - Nelson Mandela. And also Gandhiji and Mother Teresa who are equally impressive.}}

Bareilly-based Markazi Darul Ifta, an authority for issuing fatwas, dismissed the fatwas issued by clerics. They stated that since Shahrukh has issued clarification that he was misrepresented in his alleged statements he should not be held guilty.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

===Malaysian Christians can't use the word "Allah" in worship===

In 2007, Malaysia's internal security ministry ruled the term Allah -- long used by Christians in Malaysia to refer to God -- could no longer be used by non-Muslims.<ref>[http://uk.reuters.com/article/idUKKLR31690620071228?pageNumber=1&virtualBrandChannel=0 Malaysia faces Christian outcry over word "Allah"] - Jalil Hamid & David Fogarty - Reuters UK, December 28, 2007</ref> When the Herald, the Catholic Church's weekly newsletter, used the word "Allah" it was warned that it was at risk of losing its publication permit.<ref>[http://www.wnd.com/news/article.asp?ARTICLE_ID=59414 Christians banned from saying 'Allah'] - WorldNetDaily, December 28, 2007</ref>

In early 2009, the Malaysian government issued a new decree restoring a ban on Christian publications using the word "Allah" to refer to God. Home Affairs Minister Syed Hamid Albar said a previous Feb. 16 decree that allowed Christian publications to use the word as long as they specified the material was not for Muslims was a mistake.<ref>[http://www.foxnews.com/story/0,2933,503504,00.html Malaysia Restores 'Allah' Ban for Christians] - Associated Press - Fox News, March 2, 2009</ref>

In November 2009, the Malaysian government seized 10,000 Bibles because they contained the word Allah to refer to God. The government claimed that the word Allah is Islamic and that its use in Bibles could upset Muslims.<ref>[http://news.bbc.co.uk/2/hi/asia-pacific/8343626.stm Malaysia withholds 'Allah Bibles'] - Robert Pigott - BBC News, November 4, 2009</ref>

The Roman Catholic Church challenged the ban in court, and in late December 2009 the High Court said it was the constitutional right for the Catholic newspaper, the Herald, to use the word "Allah."<ref>[http://www.reuters.com/article/idUSTRE5BU0XV20091231 Malaysian court rules Catholic paper can use "Allah"] - Royce Cheah - Reuters, December 31, 2009</ref> The public outcry was intense. On Friday, January 8, three churches in Malaysia were attacked: one was gutted and the other two firebombed. Muslims held rallies after the attacks to protest against Christians using the word "Allah" for God.<ref>[http://www.reuters.com/article/idUSTRE60713D20100108 Malaysian Muslims rally after church attacks] - Razak Ahmad and Julie Goh - Reuters, January 8, 2010</ref> The next day, a fourth church was damaged when unidentified attackers flung a home-made petrol bomb,<ref>[http://www.reuters.com/article/idUSTRE6080MV20100109 Fourth church attacked in Malaysia as Allah row deepens] - Niluksi Koswanage - Reuters, January 9, 2010</ref> and on Sunday three more churches were firebombed and another splashed with black paint.<ref>[http://www.cnn.com/2010/WORLD/asiapcf/01/10/malaysia.church.bombings/index.html 2 more churches in Malaysia firebombed in 'Allah' row] - CNN, January 10, 2010</ref><ref>[http://news.yahoo.com/s/ap/20100110/ap_on_re_as/as_malaysia_allah_ban Church attacks in Malaysia deepen racial tension] - Eileen Ng, Associated Press - Yahoo! News, January 10, 2010</ref> On Monday, January 11, a ninth church was vandalized when someone set fire to its door.<ref>[http://www.nytimes.com/2010/01/12/world/asia/12malaysia.html Ninth Church Vandalized in Malaysia as Tensions Rise] - Seth Mydans - The New York Times, January 11, 2010</ref> On Thursday, January 14, intruders ransacked the offices of the legal team that's defending a Malaysian Roman Catholic newspaper's right to use the word Allah in its Malay-language pages.<ref>[http://online.wsj.com/article/SB10001424052748703685004575002400210538066.html?mod=WSJ_World_LEFTSecondNews Malaysian Catholics' Lawyers Offices Ransacked] - James Hookway - Wall Street Journal, January 15, 2010</ref> The Grace Global Prayer church in Rasah, Seremban, became the tenth attacked after its windows were found broken on Friday, January 15.<ref>[http://themalaysianinsider.com/index.php/malaysia/49744-tenth-church-hit-attack-in-seremban Tenth church hit, attack in Seremban] - Syed Jaymal Zahiid - The Malaysian Insider, January 16, 2010</ref> On January 20, Malaysian police announced that they had arrested 8 suspects in connection to the January 7 attack on Kuala Lumpur's Metro Tabernacle Church, which had its office gutted by fire. It was the first and most serious of all the attacks on churches.<ref>[http://www.foxnews.com/story/0,2933,583414,00.html Malaysia Police Arrest 8 in Attack on Church] - Associated Press - Fox News, January 20, 2010</ref>

According to a PTI report for ZeeNews.com:

{{Quote|2=Non-Muslims in Malaysia's Selangor state have been asked to refrain from using 35 Islamic terms and references, including the word "Allah", either orally or in writing to propagate their religion.

If a formal complaint is lodged, the violator could be charged in a court under Selangor Shariah Criminal Offences Enactment 1995 and can be fined upto RM3,000 (about 35,000 rupees) or face two years' in jail or both.

The list of terms not to be used by non-Muslims include Allah, Firman Allah (Allah's decree), solat (daily prayers), Rasul (prophet), mubaligh (missionary), mufti, iman (faith), Kaabah (the Holy cubicle), Qiblat (direction in which the Muslims pray), and Haji (Muslims who have done his pilgrimage), Selangor Islamic Religious Department (Jais) director Mohammed Khusrin Munawi said.

"These are listed under the Control and Restriction of the Propagation of Non-Islamic Religious Enactment. They cannot be used to promote religions other than Islam," he noted.

The religious diktat comes amid attacks on nine churches and a Gurdwara in Malaysia following a court verdict to allow a Catholic magazine 'Herald' to use the word "Allah" when referring to God.<ref>[http://www.zeenews.com/news596153.html Non-Muslims not to use 35 Islamic terms: Diktat] - PTI - ZeeNews.com, January 15, 2010</ref>}}

In a further attempt to justify the ban, Islamic experts at a conference held by the Institute of Islamic Understanding Malaysia (IKIM) on January 21, 2010 in Kuala Lumpur declared that the translation of Allah as God was factually wrong because it contradicted the concept of God as espoused by Islam in Malaysia.<ref>[http://www.bernama.com/bernama/v5/newsgeneral.php?id=470194 Allah Not An Accurate Translation For God] - Bernama.com (Malaysian News Agency), January 23, 2010</ref> According to IKIM chairman Tun Abdullah Ahmad Badawi, the forum succeeded in achieving its objectives, which was to identify the causes and clarify the background of the problem on the translation from the perspective of religion, language social aspects and law. He stated,

{{Quote|2=The forum also stressed on the understanding and context of the use of Allah in the Quran, touched on Islamic jurisprudence on the use of the word Allah by religions and cultures other than Islam as well as reach a unity in thinking among Islamic experts and leaders.}}

Abdullah added that the stand of the experts would be brought to the attention of the government and that another forum on managing crises between religions would also be organized by IKIM on Jan 25. This forum would involve leaders of the Malaysian Consultative Council on Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) and was aimed at seeking solutions to misunderstandings to preserve the multi-racial harmony in the country. Abdullah said IKIM hoped the followers of all religions respected the boundaries of their own religions so that unwanted incidents like what happened recently would not recur. He stated,

{{Quote|2=In today's discussion, we all agreed that all Malaysians must respect and uphold the Constitution of Malaysia, which allows freedom of religion to be practiced in peace and harmony.}}

==See Also==

{{Hub4|Free Speech|Free Speech}}

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

[[Category:Apostasy]]
[[Category:Atheism]]
[[Category:Shariah (Islamic Law)]]
[[Category:Kafir (infidel)]]
[[Category:Freedom of speech]]
[[Category:Human rights]]
[[Category:Criticism of Islam]]
[[Category:Caliphate]]

Islam and Freedom of Speech

2026-03-22T00:00:56Z

Asmith: /* Practical Application in Islamic Countries */

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{{Quote|1=[{{Reference archive|1=http://www.caliphate.eu/2009/04/islams-view-towards-freedom-of-speech.html|2=2013-06-21}} Islam's view towards Freedom of Speech] Caliphate Online|2=The concept of ‘freedom of speech’ is derived from the Capitalist ideology that is based on the belief that God and religion should be separated from life’s affairs (secularism). Human beings define how to live their lives free of the constraints of religion which is why freedom of individual, ownership, religion and speech are essential cornerstones of Capitalism. The right to speak and what are the limits of speech are therefore all defined by human beings.

This view completely contradicts Islam. In Islam it is the Creator of human beings Allah سبحانه وتعالى who gave the right of speech to people and defined the limits on what is acceptable and unacceptable speech.

The Messenger of Allah صلى الله عليه وسلم said: “Whosoever believes in Allah and the Last Day, then let him speak good (khair) or remain silent.”[Agreed upon. Narrated by Abu Hurayra.]

Khair in this hadith means Islam or what Islam approves of.[Hizb ut-Tahrir, ‘American Campaign to Suppress Islam,’ p. 23]}} 
According to traditional [[Islamic law]], it is a criminal offense to speak ill of [[Islam]], its [[Muhammad|Prophet]], and its holy Scriptures ([[Qur'an]] and [[Hadith]]). '''Blasphemy''' is punishable by death according to many traditional jurists.
[[File:Images-cfiv-0004.jpg|right|thumb|275px|The above scene is from a 2006 protest in London, UK. It was held in response to the printing of the Jyllands-Posten Danish cartoons. By the end of February 2006 more than 40 people had died<ref name="cartoon 1">[http://www.britannica.com/bps/additionalcontent/18/25734739/JOURNALISM-FOR-INTEGRATION-THE-MUHAMMAD-CARTOONS Journalism For Integration - The Muhammad Cartoons] - Encyclopedia Britannica</ref> as a result of the angry reaction from Muslims, and its continued republication has resulted in more than 200 deaths and hundreds of injuries.<ref name="cartoon 2">[http://www.foxnews.com/story/0,2933,547572,00.html Yale Removes Cartoons of Prophet Muhammad From Forthcoming Book, Citing Fears of Violence] - Fox News, September 8, 2009</ref> ([[Images:Calls_for_Islamic_Violence|more pictures]])]]
==What is Blasphemy?==

As defined by Islamic Scholars:
{{Quote|1=[http://muslim-canada.org/apostasy.htm Apostasy & Blasphemy in Islam] The Canadian Society of Muslims|2='''VII. Kitab al-fiqh Ala' al-Madahib al-Arba'ah'''1 by 'Abd al-Rahman Jaziri (Urdu translation) ''Excerpts and examples to further illustrate what constitutes blasphemy in Islam'' It is necessary to have evidence of two reliable witnesses corroborating each other before a Khazi (judge) shall be required to question the witnesses. Thereupon the witnesses will have to make statements describing the words uttered or the acts done which constitute apostasy.
Apostasy can be committed in two ways: (1) by uttering expressly by tongue that he is (or has become) a Mushrik , a polytheist (i.e. one who associates others with the One God and considers them to be worthy of worship) or, by saying something which is bound to connote in its meaning a denial of the existence of God, for instance to say that God has corporeal (physical, material) existence just like any other corporeal object, or (2) by the performance of an act in which one cannot avoid the clear conclusion that it is tantamount to 'kufr' (infidelity, denial of Islam), for example, to throw away with contempt the holy Qur'an or any part of it or even a single word of it; or to throw it in the fire in an insulting, contemptuous manner; or to throw it in such a place as a garbage dump where there are filthy, dirty and repulsive things; or in a spittoon etc. These acts would be blasphemous and constitute apostasy.
The same rules apply to the Most Beautiful Names of Allah as well as to books of Ahadith (Prophetic Traditions - i.e. records of the Prophet's sayings, doings and tacit approvals) and it would be considered blasphemy amounting to apostasy.
The same rules apply to books of Fiqh (Muslim jurisprudence) provided the acts are done with the intention of defaming or belittling with contempt the Islamic injunctions or the Islamic code of law. This would be regarded as blasphemy/apostasy.
Other examples of blasphemy/apostasy are:

• To believe in transmigration of souls or reincarnation because this amounts to rejecting the belief in life-after-death and the world of the Hereafter.

• To deny or reject something of which the whole Muslim Community (Ummah) is agreed upon, e.g. to hold that the obligatory ritual prayers or fasting are not obligatory or to deny legal permissibility (halal) of a thing on which the whole Muslim Community is agreed upon and which is definitely proven to be so on the basis of its proof from the holy Qur'an and Hadith mutawatir.

• To call names and use swear-words in respect of all such Messengers of God, Apostles, Prophets who are accepted as such by the whole Muslim Community.

• This same rule applies to angels.

• This same rule applies to angels and prophets with regard to fault-finding using taunting or derogatory or sarcastic language against them even in respect of their physical/bodily defects.

• To use sarcasm and belittling words in respect of the moral character or the way of life (religion) of the Prophet Muhammad or other prophets.

''1. 'Abd al-Rahman Jaziri, Urdu translation, Munzur Ahsan Abbasi, Kitab al-fiqh Ala' al-Madahib al-Arba'ah, Lahore, Pakistan, Ulama Academy, 1985''}}

==Punishment for Blasphemy==

===Qur'an===
Although the Qur'an does not specify in unequivocal terms any punishment for blasphemy, it speaks of some serious consequences for those who speak ill of Muhammad:

{{Quote|{{Quran-range|33|57|61}}|

'''Surely (as for) those who speak evil things of Allah and His Messenger''', Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace.
 
And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
 
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.
 
If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while;
 
Cursed: '''wherever they are found they shall be seized and murdered''', a (horrible) murdering. }}

{{Main|If Anyone Slays a Person (Qur'an 5:32)|l1=If Anyone Slew a Person (Qur'an 5:32)}}

Also, Qur'an does specify a punishment for "spreading [[Qur'an, Hadith and Scholars:Mischief|mischief]]"<nowiki>:-</nowiki>

{{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|{{Quran|6|93}}|"Who can be more wicked than one who inventeth a lie against Allah?"}}

===Hadith and Other Islamic Writings===

[[Image:Beheading Prophet Muhammad. Muhammads cousin.jpg|right|thumb|210px|“Ali Beheading Nadr ibn al-Harith in the Presence of the Prophet Muhammad”, 7th Century Painting taken from Mustafa al-Darir’s Siyar-i-Nabi]]
Muhammad had said to his followers “Whoever curses a prophet kill him,” (Tabarani, Daraqutni)<ref>[https://web.archive.org/web/20160914042555/http://www.khilaafah.com/Articles/07/sep/REVELATION%20FOR%20BELIEVERS.html Revelation for Believers concerning those who Insult prophets] - Khilaafah</ref> and there are many examples of people during his time who were guilty of blaspheming Islam and its Prophet. Most of these people were assassinated with Muhammad's blessing, and no punishment or compensation was imposed on the murderer.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_.60Abdullah_bin_Ubayy_bin_Salul_al-.60Aufi|<nowiki/>'Abdullah bin Ubai (bin Salul)]]''' - Muhammad asked his followers to kill this man for making "evil" statements about Muhammad's family.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Abu_.60Afak|Abu `Afak]]''' - Muhammad asked his followers to kill this man for making negative remarks about Muhammad and Islam.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Ka.E2.80.99b_bin_Ashraf|Ka’b bin Ashraf]]''' - Muhammad asked his followers to kill this man for writing inflammatory poetry about Muhammad and Muslim women.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Murder_of_.60Asma.27_Bint_Marwan|Asma Bint Marwan]]''' - Muhammad asked his followers to kill this woman for composing inflammatory poetry about Islam and Muslims.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Blind_Man.27s_Slave-Mother|Blind Man's Slave-Mother]]''' - When Muhammad learned that one of his followers had stabbed and killed his ''Umm walad'' (concubine with whom he had fathered a child) for making derogatory remarks about Muhammad, he declared that "'''no retaliation is payable for her blood.'''"

*'''[[Qur'an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#The_Murder_of_Al-Nadr_Bin_Al-Harith|Al-Nadr Bin Al-Harith]]''' - Al Nadir, a storyteller and poet who had mocked him. He was a prisoner of war who was not allowed to be ransomed by their clans and was executed on Muhammad's orders.

Some Muslims claim Muhammad had a Jewish neighbor who threw rubbish at him, and that one day the person became ill and Muhammad visited her. This story is not present in any Islamic texts, nor is it mentioned by any scholars of the past. Thus, this incident in Muhammad's life is most likely a [[List of Fabricated Hadith‎|fabrication]]. This also seems out of character for him according to the other extant sources available on him.

===Scholars===

{{Quote|[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006|[In Islamic Fiqh] there are absolutely no opinions, no variants, no exceptions...Muhammad ibn Sahnun said that even if a man claims that it is part of his religion to insult the Messenger, and so in his religion it is lawful, that makes no difference to us. If he openly insults our Messenger, may Allah bless him and grant him peace, then our religion makes it lawful to kill him. This surely is the inescapable centre of the current affair. The arrogant kuffar have to learn that the world contains a two-billion community who have a different set of Laws from theirs, and who can never be detached from that Law}}

{{Quote|Qadi 'Iyad ibn Musa al-Yahsubi|“Know that all who curse Muhammad, may Allah bless him and grant him peace, or blame him or attribute imperfection to him in his person, his lineage, his deen or any of his qualities, or alludes to that or its like by any means whatsoever, whether in the form of a curse or contempt or belittling him or detracting from him or finding fault with him or maligning him, the judgement regarding such a person is the same as the judgement against anyone who curses him. He is killed as we shall make clear. This judgement extends to anything which amounts to a curse or disparagement. We have no hesitation concerning this matter, be it a clear statement or allusion.
 
The same applies to anyone who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him because of any affliction or trial which happened to him or disparages him, because of any of the permissible and well-known human events which happened to him. All of this is the consensus of the ‘ulama' and the imams of fatwa from the time of the Companions until today.<ref>[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] - Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006</ref>}}

{{Quote|1=[http://www.al-islam.org/Organizations/Aalimnetwork/msg00013.html Islamic law on Blasphemy] Dr. Takim, 'Aalim Network QR, December 8, 1995|2=According to Ayatullah al-Khu'i, it is incumbent (wajib) to kill one who insults or calumniates the Prophet when one hears the insults provided there is no danger to his self, reputation or wealth. Agha also extends this ruling to cover insults against the Imams and Bibi Fatima (A.S.). It is not essential to get the permission of a Hakim al-Shar' to carry out the act.}}

{{Quote|1=[http://www.islamicvoice.com/April2006/QuestionHour-DrZakirNaik/ Question Hour: Ruling for Blasphemy in Islam] Dr. Zakir Naik, Islamic Voice, April, 2006|2=In Islam, a person who has committed blasphemy can either be killed or crucified, or his opposite hands and feet can be cut off, or he can be exiled from that land. On the other hand, in other religions there is no other option except capital punishment. Islam at least has four options of punishment for an act of blasphemy.}}

Dr. Naik fails to mention that the other world religions mostly do not ifluence national penal codes of the countries where they are practiced to the same degree as Islam.

{{Quote|Asif Iftikhar, PhD student of Islamic Law at McGill and a visiting faculty member at LUMS and Pakistan College of Law|2=The Islamic state does have the right to punish the person who commits blasphemy against the Prophet.<ref>Usman Ghafoor - [http://www.jang.com.pk/thenews/aug2009-weekly/nos-09-08-2009/spr.htm#5 State has the right to punish] - The News, Jang Group Online Edition</ref> }}

{{Quote|1=[http://www.islamqa.com/en/ref/34725/defamation%20of%20the%20prophet Ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him)] Islam Q&A, Fatwa No. 43725|2=Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) discussed this matter at length and mentioned the ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him) verbally, the ruling on one who tells lies about him in a report and the ruling on one who narrates a hadeeth knowing it to be false. He was of the view that the one who tells lies about him verbally is a kaafir. He said in al-Saarim al-Maslool ‘Ala Shaatim il-Rasool (2/328-399), after quoting the hadeeth of Buraydah:
A clan of Banu Layth in Madeenah was of two minds. A man had proposed marriage to one of their womenfolk during the Jaahiliyyah but they did not accept his proposal. He came to them wearing a hullah (a suit of clothing) and said: “The Messenger of Allaah gave me this hullah to wear and told me to rule over your wealth and your blood.” Then he went and stayed with that woman whom he loved. The people sent word to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “The enemy of Allaah is lying.” Then he sent a man and said: '''“If you find him alive – although I do not think that you will find him alive – then strike his neck (kill him). And if you find him dead then burn him with fire.” He said: This is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning “one who tells lies about me deliberately.”''' Shaykh al-Islam said: “This is a saheeh isnaad according to the conditions of al-Saheeh and we do not find any fault in it.”
Then he said: There are two opinions concerning this hadeeth: 
1 – '''That the apparent meaning should be followed and the one who deliberately tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him) should be killed.''' Among those who were of this view were some who said that the one who does that becomes a kaafir thereby. This was the view of several including Abu Muhammad al-Juwayni. Ibn ‘Aqeel quoted his Shaykh, Abu’l-Fadl al-Hamdaani, as saying: “The innovators, liars and fabricators of hadeeth are worse than the heretics because the heretics want to attack Islam from without but these people want to attack it from within. They are like people who try to destroy a city from within whilst the heretics are like those who are laying siege to it from without, and those who are inside open up the fortress. So they are more dangerous to Islam than those who do not appear outwardly to be Muslims.”
The main point of this opinion is that telling lies about him (the Prophet (peace and blessings of Allaah be upon him)) is tantamount to telling lies about Allaah. Hence he said: “Telling lies about me is not like telling lies about one of you.” What the Messenger (peace and blessings of Allaah be upon him) commanded is what Allaah commanded, and it must be followed just as the commands of Allaah must be followed. Whatever he told us must be believed, just as whatever Allaah told us must be believed. Whoever rejects what he told us or refuses to follow his command is like one who rejects what Allaah told us or refuses to follow the command of Allaah. '''It is well known that the one who tells lies about Allaah by claiming to be a messenger or prophet of Allaah, or tells false things about Allaah, such as Musaylimah and other fabricators of his ilk, is a kaafir whose blood may be shed, and the same applies to one who tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him).'''
Thus it is clear that telling lies about him is tantamount to disbelieving in him. Hence Allaah mentions the two things together in the verse where He says (interpretation of the meaning):
“And who does more wrong than he who invents a lie against Allaah or denies the truth, when it comes to him?” [al-‘Ankaboot 29:68]
2 – The liar is to be punished severely, but he is not regarded as a kaafir and it is not permissible to kill him, because the factors that determine who is a kaafir and is to be killed are well known and this is not one of them. It is not permissible to affirm something for which there is no basis. Whoever says that he is not to be executed has to stipulate that telling lies about the Prophet (peace and blessings of Allaah be upon him) does not imply any criticism or defamation of him. '''But if he says that he heard him say something that implies belittling the Prophet (peace and blessings of Allaah be upon him) or criticizing him, such as the hadeeth about “the sweat of horses” and other such silly fabrications, this is obviously mocking him, and the one who says this is undoubtedly a kaafir whose blood may be shed.''' Those who were of the view that such a person is not to be executed responded to this hadeeth by saying that the Prophet (peace and blessings of Allaah be upon him) knew that he was a hypocrite so he killed him for that and not for lying, but this answer does not count for anything. }}

{{Quote|1=[http://www.islamqa.com/en/ref/14305/defamation%20of%20the%20prophet It is essential to respond to those who defame the Prophet (peace and blessings of Allaah be upon him)] Shaykh ‘Abd al-Rahmaan al-Barraak, Majallat al-Da’wah, Muharram, issue no. 1933. Islam Q&A, Fatwa No. 14305|2='''Defaming the Prophet (peace and blessings of Allaah be upon him) is a kind of kufr. If that is done by a Muslim then it is apostasy on his part, and the authorities have to defend the cause of Allaah and His Messenger (peace and blessings of Allaah be upon him) by executing the one who defamed him. If the one who defamed him repents openly and is sincere, that will benefit him before Allaah, although his repentance does not waive the punishment for defaming the Prophet (peace and blessings of Allaah be upon him), which is execution.'''
'''If the person who defames him is a non-Muslim living under a treaty with the Muslim state, then this is a violation of the treaty and he must be executed, but that should be left to the authorities.''' If a Muslim hears a Christian or anyone else defaming the Prophet (peace and blessings of Allaah be upon him) he has to denounce him in strong terms. It is permissible to insult that person because he is the one who started it. How can we not stand up the Prophet (peace and blessings of Allaah be upon him)? It is also obligatory to report him to the authorities who can carry out the punishment on him. '''If there is no one who can carry out the hadd punishment of Allaah and stand up for the Messenger (peace and blessings of Allaah be upon him) then the Muslim has to do whatever he can, so long as that will not lead to further mischief and harm against other people.''' But if a Muslim hears a kaafir defaming the Prophet (peace and blessings of Allaah be upon him) and he keeps quiet and does not respond for fear that this person may then defame him even more, this is mistaken thinking. }}

{{Quote|1=[http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=17316&Option=FatwaId Blasphemy against the Prophet is an act of apostasy] Islam Web Fatwa Center, Fatwa No. 17316, December 11, 2007|2=If a Muslim commits blasphemy against the Prophet , this is an act of disbelief which takes him out of the fold of Islam. Allaah Says (what means): {Make no excuse; you have disbelieved [i.e. rejected faith] after your belief. If We pardon one faction of you—We will punish another faction because they were criminals.}[Quran 9:66] If joking is considered as an act of apostasy, then it is more confirmed for one who is saying it intentionally. '''If the blasphemer does not repent, he should be killed for his apostasy.''' However, if he sincerely repents to Allaah, Allaah will accept his repentance. Repentance expiates all sins, even Shirk (associating partners to Allaah). Allaah Knows best.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Taymiyyah|Whoever Curses the Prophet Peace and Blessings be Upon him, Muslim or Kafir, Must be Killed.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Al-Munthir|"The general scholars agreed that whoever curses him, Peace and Blessings be upon him, must be killed. This was stated by Malik, Al-Layth, Ahmad, Ishaaq, and Ash-Shafi'ee, and Nu'man (Abu Hanifa) said that the Dhimmi (Jizya-paying non-Muslim) is not to be killed."}}

{{Quote|[http://www.islam-qa.com/en/ref/22809/insulting%20the%20prophet Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)] Shaykh al Munajid, Islam Q&A, Fatwa No. 22809|The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes '''he ordered that they should be executed''', if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.

Al-Saarim al-Maslool, 2/438

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed '''even if he repents''' and whether he is a Muslim or a kaafir.}}

{{Quote|[http://www.islam-qa.com/en/ref/14231/Crucify Some of the rulings on apostasy and apostates] Islam Q&A, Fatwa No. 14231|Waging war against Islam is not limited only to fighting with weapons, rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allaah be upon him), or attacking the Qur’aan, and so on. Waging verbal war against Islam may be worse than waging war against it with weapons in some cases.

Shaykh al-Islam Ibn Taymiyah said:

Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – '''hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally''', whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.

Al-Saarim al-Maslool, 3/735 }}

==Practical Application in Islamic Countries==

===Saudi Arabia===

*2009 - '''Hadi bin Sa’id bin Hamad Al Mutif''', an Isma'ili death row prisoner, was sentenced to an additional 5 years imprisonment for criticizing the Saudi justice system.<ref>[http://www.reuters.com/article/oddlyEnoughNews/idUSTRE5824ED20090903?feedType=nl&feedName=usoddlyenough Man on death row gets jail term for TV criticism] – Reuters, September 3, 2009</ref> He was sentenced to death in 1996 for allegedly insulting the Prophet Muhammad in 1993. His trial had violated numerous international fair trial standards, and basic rules of due process had not been observed from the time of his arrest to his conviction.<ref>[http://www.hrw.org/en/news/2006/10/09/saudi-arabia-pardon-ismaili-sentenced-death Saudi Arabia: Pardon Isma'ili Sentenced to Death] – Letter to King Abdullah bin ‘Abd al-‘Aziz al-Sa’ud
, Human Rights Watch, October 9, 2006</ref>

*2008 - '''Ra'if Badawi''' was charged with “setting up an electronic site that insults Islam” for his website that details abuses by the Saudi religious police and questions the predominant interpretation of Islam (Wahhabism). Jeddah's prosecution service referred the case to the court and requested a 5-year prison sentence and a 3 million riyal (US$800,000) fine.<ref>[http://www.unhcr.org/refworld/country,,,,SAU,,482d4226c,0.html Saudi Arabia: Stop Trials for 'Insulting' Islam] – Human Rights Watch – UNHCR, May 13, 2008</ref>

*2007 - '''Sabri Bogday''', a Turkish barber, was sentenced to death on blasphemy charges after an unfair trial.<ref>[https://web.archive.org/web/20080512171940/https://www.amnesty.org/en/library/asset/MDE23/014/2008/en/224d8f73-115a-11dd-a414-a101e24af105/mde230142008eng.html Saudi Arabia: Death penalty/ unfair trial, Sabri Bogday] - Amnesty International, April 23, 2008</ref> Thankfully, King Abdullah, after receiving correspondence from Turkey's president and prime minister, pardoned Bogday and he was released to Turkey.<ref>[http://www.arabnews.com/?page=1&section=0&article=118645&d=28&m=1&y=2009 Freed Turkish barber reaches home] - Ghazanfar Ali Khan - Arab News, January 28, 2009</ref>

*2005 - '''Muhammad al-Harbi''' was sentenced by a Saudi court to more than three years in prison and 750 lashes for speaking to his students about his views on a number of current topics, such as Christianity, Judaism and the causes of terrorism.<ref name="teachers">[http://www.hrw.org/en/news/2005/11/16/saudi-arabia-teachers-silenced-blasphemy-charges Saudia Arabia: Teachers Silenced on Blasphemy Charges] - Human Rights Watch, November 16, 2005</ref>

*2004 - '''Muhammad al-Sahimi''' was banned from teaching and sentenced to three years in prison and 300 lashes for endorsing allegedly un-Islamic sexual, social and religious practices because of his discussion on the varying concepts of love in poetry.<ref name="teachers" />

===Iran===

*2010 - '''Mohammad Reza Ali Zamani''' and '''Arash Rahmanipour''' were hanged on January 28 after being convicted of being "enemies of God" and members of an outlawed pro-monarchist group. The semi-official ISNA news agency said the two were charged with plotting to topple the government and had been tried in August – apparently implying that they were part of the protest movement over June's disputed presidential election. But opposition sources said the two were arrested three months before the elections.<ref>[http://www.guardian.co.uk/world/2010/jan/28/iran-executes-two-opposition-supporters Iran executes two opposition supporters] - Ian Black - Guardian.co.uk, January 28, 2010</ref>

*2002 - '''Hashem Aghajari''', an Iranian university professor, was originally sentenced to death on blasphemy charges after calling for religious reforms and declaring that Muslims were not "monkeys" who should blindly follow the teachings of clerics.<ref>[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP44502 The Call for Islamic Protestantism: Dr. Hashem Aghajari's Speech and Subsequent Death Sentence] - Ayelet Savyon - MEMRI: Special Dispatch - No. 445, December 2, 2002</ref> The case led to an international outcry, protests from thousands of Iranian students, and the resignation of twenty Tarbiat-Modarres University department chiefs.<ref>[http://www.nytimes.com/2002/11/17/world/iranian-scholars-protest.html Iranian Scholars Protest] - The New York Times, November 17, 2002</ref> Although he decided not to appeal the original verdict, his lawyer filed on his behalf.<ref>[http://www.nytimes.com/2002/12/03/world/world-briefing-middle-east-iran-scholar-s-death-sentence-appealed.html World Briefing | Middle East: Iran: Scholar's Death Sentence Appealed] - Nazila Fathi - The New York Times, December 3, 2002</ref> Under pressure from Iranians as well as the international community, the court reduced his sentence to three years imprisonment, and after serving two he was released on bail in 2004.<ref>[http://www.nytimes.com/2004/08/01/world/iran-frees-professor-set-to-die-for-speech.html Iran Frees Professor Set to Die for Speech] - The New York Times, August 1, 2004</ref>

===Pakistan===

{{Quote|1=[http://www.punjabpolice.gov.pk/user_files/File/pakistan_penal_code_xlv_of_1860.pdf Pakistan Penal Code] XLV of 1860, 6th October 1860|2=CHAPTER XV OF OFFENCES RELATING TO RELIGION

295. Injuring or defiling place of worship, with intent to insult the religion of any class

295-A. Deliberate and malicious acts intended to outrage religious feelings of any classby insulting Its religionor religious beliefs

295-B. Defiling, etc., of Holy Qur'an295-C. Use of derogatory remarks, etc., in respect of the Holy Prophet

296. Disturbing religious assembly

297. Trespassing on burial places, etc.

298. Uttering words, etc., with deliberate intent to wound religious feelings

298-A. Use of derogatory remarks, etc. in respect of holy personages

298-B.Misuse of epithets, descriptions and titles, etc. reserved for certain holy personagesor places

298-C.Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith}}

{{Quote|Section 295-C of the Pakistan Penal Code|2=Whoever by words, either spoken or written or by visible representation or by any imputation, innuendo, or insinuation, directly or indirectly, defiles the sacred name of the Holy Prophet Muhammad (PBUH) shall be punished with death or imprisonment for life and shall also be liable to fine.<ref>[http://www.dawnnews.tv/wps/wcm/connect/dawn-content-library/dawn/news/pakistan/death+only+punishment+for+blasphemy--za 'Death only punishment for blasphemy'] - The DAWN Media Group, April 22, 2009</ref>}}

{{Quote|Syed Munawar Hassan, Head of Jammat-e-Islami, September, 2009 |2=No true Muslim could tolerate blasphemy against Prophet Muhammad or against any prophets. Love of Prophet Muhammad is a fundamental part of Islamic faith.....The governor’s logic that since Islam teaches us to protect minorities and therefore blasphemy laws should be repealed is an extremely weak one.<ref>Dan Wooding & Sheraz Khurram Khan - [http://www.assistnews.net/Stories/2009/s09090116.htm Pakistani hardliners oppose suggestion to repeal Blasphemy Laws] - ASSIST News Service, September 18, 2009</ref>}}

*2011 - '''Mohamed Imran''' had been accused, jailed, tried and cleared of blasphemy, only to be gunned-down two weeks later.<ref>Nick Paton Walsh - [{{Reference archive|1=http://edition.cnn.com/2011/WORLD/asiapcf/04/13/pakistan.blasphemy.vigilantes/index.html|2=2011-04-15}} Pakistan's blasphemy vigilantes kill exonerated man] - CNN News, April 14, 2011</ref>
*2011 - Although no-one convicted under the blasphemy law has been executed, more than 30 accused have been killed by lynch mobs.<ref>[{{Reference archive|1=http://www.bbc.co.uk/news/world-south-asia-12617562|2=2011-03-04}} Pakistan Minorities Minister Shahbaz Bhatti shot dead] - BBC News, March 2, 2011</ref>
*2010 - '''Rubina Bibi''', a Christian woman, was arrested after a Muslim woman accused her of blasphemy. The woman claimed Rubina Bibi made a derogatory remark about the Prophet Muhammad. As of March 24, she is still imprisoned.<ref>[http://www.compassdirect.org/english/country/pakistan/16720/ Christian Woman Jailed under Pakistan’s ‘Blasphemy’ Laws] - Compass Direct News, March 24, 2010</ref>
*2010 - '''Munir Masih''' and '''Ruqqiya Bibi''', a Christian couple, were convicted for touching the Qur'an without washing their hands and sentenced to 25 years imprisonment.<ref>[http://www.asianews.it/news-en/Punjab:-Christian-couple-touches-Qur%E2%80%98an-with-dirty-hands,-gets-25-years-in-prison-17778.html Punjab: Christian couple touches Qur‘an with dirty hands, gets 25 years in prison] - Fareed Khan - AsiaNews.it, March 3, 2010</ref>
*2010 - '''Qamar David''', a Christian arrested in 2006,<ref>[http://www.asianews.it/news-en/Karachi,-a-Christian-sentenced-to-life-imprisonment-for-blasphemy-17749.html Karachi, a Christian sentenced to life imprisonment for blasphemy] - Fareed Khan - AsiaNews.it, February 27, 2010</ref> was found guilty of outraging the religious feelings of Muslims and sentenced to life imprisonment for blasphemous messages he sent with his cellphone.<ref>[http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/national/life-term-for-blasphemy-accused-620 Life term for blasphemy accused] - Ishaq Tanoli - The DAWN Media Group, February 26, 2010</ref>
*2010 - '''Imran Masih''', a 22-year-old Christian shopkeeper, was beaten by a Muslim mob, arrested, and sentenced to life imprisonment for burning what a rival shopkeeper claimed were pages of the Qur'an.<ref>[http://www.compassdirect.org/english/country/pakistan/14329/ Pakistani Christian Sentenced to Life under ‘Blasphemy’ Law] - Compass Direct News, January 22, 2010</ref>
*2009 - '''Hector Aleem''', a 51-year-old human rights activist, was severely beaten and tortured in January 2009 on blasphemy charges after objecting to the destruction of a church.<ref>[https://www.europarl.europa.eu/doceo/document/E-7-2011-000496_EN.html The Case of Hektor Aleem in Pakistan] - European Parliament, 19 January 2011</ref> As of 2014, Aleem had been released.
*2005 - '''Younus Shaik''', author of ''Shaitan Maulvi'' (Satanic Cleric), was arrested and sentenced to life imprisonment for writing the allegedly blasphemous book about the Qur’an and the Islamic justice system.<ref>[http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=48330&version=1&template_id=41&parent_id=23 Court gives life term to blasphemy author] - AFP - Gulf Times, August 13, 2005</ref>
*2002 - '''Anwar Keneth''', a 40-year-old former government official, was sentenced to death for declaring that he is the Christ and that Islam is a fake religion. Khalid Gill, a leader and spokesman for Pakistan's Christian Liberation Front, said, "We think justice has not been done in the case of Anwar Keneth. [He] should have been treated at a mental hospital."<ref>[http://articles.latimes.com/2002/jul/19/world/fg-briefs19.1 Man Sentenced to Die in Blasphemy Case] - Los Angeles Times, July 19, 2002</ref>
*1996 - '''Zaibun Nisa''' ("Zebunnisa"), a mentally retarded woman, was imprisoned for over 13 years for blasphemy and had never seen the inside of a courtroom until July 2010 when a Pakistani court finally ordered her release.<ref>[http://www.dailytimes.com.pk/default.asp?page=2009\09\17\story_17-9-2009_pg13_1 Mentally challenged woman accused of blasphemy: '' ‘Woman not presented in court for 13 years’ ''] - Daily Times, September 17, 2009</ref><ref>[http://www.bbc.co.uk/news/world-south-asia-10739623 Mentally-ill Pakistan 'blasphemer' is released] - M. Ilyas Khan - BBC News, July 23, 2010</ref>

===Afghanistan===

*2008 - '''Pervez Kambakhsh''', a journalist, was sentenced to death by a city court in Mazar-e-Sharif for downloading and distributing an article insulting Islam. He was arrested in 2007 after downloading material relating to the role of women in Islamic societies. His conviction and sentence was upheld by Afghanistan's upper house of parliament.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7216976.stm Afghan senate backs death penalty] - BBC News, January 30, 2008</ref> A day later the upper house quickly withdrew its support for his death sentence claiming that it had been a 'technical mistake' and had been unconstitutional. The support for the death sentence had been signed by the senate leader Sibghatullah Mojaddedi.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7220195.stm Afghan senate's blasphemy retreat] - Charles Haviland - BBC News, January 31, 2008</ref> The death sentence was later changed to twenty years imprisonment,<ref>[http://www.hrw.org/en/news/2009/03/10/afghanistan-20-year-sentence-journalist-upheld Afghanistan: 20-Year Sentence for Journalist Upheld] - Human Rights Watch, March 10, 2009</ref> but President Karzai secretly pardoned Kambakhsh and he was able to escape the country.<ref>[http://www.independent.co.uk/news/world/asia/free-at-last-student-in-hiding-after-karzais-intervention-1782909.html Free at last: Student in hiding after Karzai's intervention] - Kim Sengupta - The Independent, September 7, 2009</ref> Afghanistan's upper house of parliament condemned the release of Kambakhsh as contrary to Islamic values and issued the following statement:<ref>[http://www.worldbulletin.net/news_detail.php?id=47205 Afghan parliament calls for punishment of "blasphemy" reporter] - Reuters - World Bulletin, September 14, 2009</ref>
{{Quote|2=The members of Meshrano Jirga (Upper House) expressed concern that this was not the first time a person sentenced for apostasy and impiety with the cooperation of anti-Islamic organisations is freed from punishment.}}

==In History==

==='Umar bin Al-Khattab's Restrictions on Expression and Speech===
{{Main|Analysis of the Pact of Umar}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Paying Jizyah is a Sign of Kufr and Disgrace] Tafsir Ibn Kathir|2=The scholars of Hadith narrated from `Abdur-Rahman bin Ghanm Al-Ash`ari that he said, "I recorded for `Umar bin Al-Khattab, may Allah be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Sham: `In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. We will not teach our children the Qur'an, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. '''We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names''', or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. '''We will not encrypt our stamps in Arabic''', or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, '''refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices [with prayer] at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets'''. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' When I gave this document to `Umar, he added to it, 'We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'"}}

===Classic Islamic Law===

The following excerpts are from the [http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728/ref=sr_1_1?ie=UTF8&s=books&qid=1255736904&sr=8-1#reader_0915957728 ''Reliance of the Traveler: A Classic Manual of Islamic Sacred Law''] (Umdat Al-Salik) by Ahmad ibn Naqib al-Misri and Nuh Ha Mim Keller:
'''Acts of disbelief (including verbal denials) are punished by death:'''
{{Quote|2='''f1.3''' Someone raised among Muslims who denies the obligatoriness of the prayer, zakat, fasting Ramadan, the pilgrimage, or the unlawfulness of wine and adultery, or denies something else upon which there is scholarly consensus (ijma', def: b7) and which is necessarily known as being of the religion (N: ''necessarily known'' meaning things that any Muslim would know about if asked) thereby becomes an unbeliever (kafir) and is executed for his unbelief (O: if he does not admit he is mistaken and acknowledge the obligatoriness or unlawfulness of that which there is scholarly consensus upon. As for if he denies the obligatoriness of something there is not consensus upon, then he is not adjudged an unbeliever).}}

'''Non-Muslims do not have freedom of expression or speech:'''
{{Quote|2='''o11.5''' Such non-Muslim subjects are obliged to comply with Islamic rules that pertain to safety and indemnity of life, reputation, and property. In addition, they:

(6) are forbidden to openly display wine or pork, (A: to ring church bells or display crosses,) recite the Torah or Evangel aloud, or make a public display of their funerals and feastdays;

'''o11.10''' The agreement [with the state] is also violated (A: with respect to the offender alone) if the state has stipulated that any of the following things break it, and one of the subjects does so anyway, though if the state has not stipulated that these break agreement, then they do not; namely, if one of the subject people:

(3) leads a Mulim away from Islam;

(5) or mentions something impermissible about Allah, the Prophet (Allah bless him and give him peace), or Islam.

'''o11.11''' When a subject's agreement with the state has been violated, the caliph chooses between the four alternatives mentioned above in connection with prisoners of war (o9.14). [See information below.]

'''o9.13''' When a child or woman is taken captive, they become slaves by the fact of capture, and the woman's previous marriage is immediately annulled.
'''o9.14''' When an adult male is taken captive, the caliph (def: o25) considers the interests (O: of Islam and the Muslims) and decides between the prisoner's death, slavery, release without paying anything, or ransoming himself in exchange for money or for a Muslim captive held by the enemy. If the prisoner becomes a Muslim (O: before the caliph chooses any of the four alternatives) then he may not be killed, and one of the other three alternatives is chosen.}}

==In the Modern World==

===The Muhammad Cartoons Controversies===
{{Main|Muhammad Cartoon Controversies}}

===The Murder of Theo van Gog===
{{Main|Theo van Gogh}}
*

===Geert Wilders and ''Fitna''===

{{Quote|1=Alaeddin Boroujerdi, a senior Iranian lawmaker and head of the Majlis National Security and Foreign Policy Commission, 2008|2=If Holland will allow the broadcast of this movie, the Iranian parliament will request to reconsider our relationship with it. In Iran, insulting Islam is a very sensitive matter and if the movie is broadcasted it will arouse a wave of popular hate that will be directed towards any government that insults Islam.<ref>[http://www.foxnews.com/story/0,2933,324406,00.html Iran Warns Netherlands Not to Air Controversial 'Anti-Muslim' Film] - Fox News, January 21, 2008</ref>}}
{{Quote|1=Zabihullah Mujahid, a spokesperson for the Taliban, 2008|2=We in Afghanistan shall step up the attacks against the Dutch troops if the film is aired.<ref>[http://www.expatica.com/nl/news/local_news/Taliban-threatens-attacks-because-of-Wilders-film.html Taliban threatens attacks because of Wilders film] - Expatica, February 28, 2008</ref>}}

Great Britain's Home Office denied entry to Dutch MP [[w:Geert Wilders|Geert Wilders]] when he attempted to enter England on invitation from the UK Independence Party's Lord Pearson to show his controversial film ''Fitna'' at the House of Lords.<ref>[http://news.bbc.co.uk/2/hi/7885918.stm Dutch MP refused entry to Britain] - BBC News, February 12, 2009</ref> The movie raised ire among Muslims around the world. Pakistan's largest Muslim party, Jamaat-e-Islami, organized a protest outside a mosque in Karachi, and some protesters demanded Pakistan cut diplomatic relations with the Netherlands.<ref>[http://www.usatoday.com/news/world/2008-03-28-2776464862_x.htm Pakistanis protest Dutch film] - Associated Press - USA Today, March 28, 2008</ref> Jordan charged Wilders with blasphemy and contempt of Muslims for making an anti-Koran film and ordered him to stand trial in the kingdom.<ref>[http://www.reuters.com/article/worldNews/idUSL015190420080701 Jordan charges Dutch politician with blasphemy] - Reuters, July 1, 2008</ref> In 2009, the Dutch court ordered prosecutors to put Wilders on trial for making anti-Islamic statements.<ref>[http://news.bbc.co.uk/2/hi/europe/7842344.stm Islam film Dutch MP to be charged] - BBC News, January 21, 2009</ref> In response to the indictments, Wilders said he wants to put Islam on trial and that he is “considering calling on radical imams and other idiots as witnesses.”<ref>[http://www.israelnationalnews.com/News/News.aspx/133418 Geert Wilders May Ask 'Muslim Idiots' to Testify in Hate Trial] - Tzvi Ben Gedalyahu - Israel National News, September 14, 2009</ref> His trial was set for January 2010.<ref>[http://www.dutchnews.nl/news/archives/2009/09/wilders_discrimination_case_in.php Wilders' discrimination case in January] - DutchNews.nl, September 14, 2009</ref> On October 13, 2009 Geert Wilders won his appeal to Britain's Asylum and Immigration Tribunal against the British government ban.<ref>[http://uk.reuters.com/article/idUKTRE59C34D20091013?rpc=401 Dutch anti-Islam MP overturns British ban] - Reuters, October 13, 2009</ref> On November 24, 2009 the Turkish Foreign Ministry said that a planned visit to Turkey by Dutch members of parliament would not be welcome if the delegation included Geert Wilders.<ref>[http://www.spiegel.de/international/world/0,1518,663638,00.html Turkey Frets about Geert Wilders' Planned Visit] - Bram Vermeulen - Spiegel Online International, November 26, 2009</ref> Wilders' called the Turkish Foreign Ministry's reaction "very stupid."<ref>[http://www.hurriyetdailynews.com/n.php?n=far-right-politician-slams-turkey8217s-reaction-as-8216stupid8217-2009-11-26 Far-right politician slams Turkey's reaction as 'stupid'] - Fulya Ozerkan - Hurriyet Daily News, November 26, 2009</ref>

:*

===The Satanic Verses Controversy===
{{Main|Satanic Verses Controversy}}

===Hurting the Sentiments of Muslims is a Crime in India===

During a summer of 2009 interview with ''Time 'N Style Luxury'' magazine, the Muslim Bollywood actor Shah Rukh Khan reportedly made this statement when asked his opinion about the most impressive figure in history:<ref>[http://www.desihits.com/blog/article/srk-the-controversy-king-20090618 Did Shahrukh Khan Compare the Prophet Mohammad to Hitler?] - Desi Hits!, June 18, 2009</ref>
{{Quote|2=There are lots of them, some negative ones like Hitler, then Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent time - Nelson Mandela. And there are the nice ones like Gandhiji and Mother Teresa.}}

In India a complaint was registered against Khan and the publisher of ''Time 'N Style'':<ref>[http://gulfnews.com/news/world/india/shah-rukh-khan-accused-of-insult-to-islam-1.72761 Shah Rukh Khan accused of insult to Islam] – Gulf News, June 21, 2009</ref>
{{Quote|1=Prakash George, senior police inspector of Bandra police station|2=We have registered an FIR (first information report) against Shah Rukh Khan after we received an application from an advocate who alleged that the actor made some statements hurting the sentiments of Muslims. Complainant Khalid Babu Querishi alleged that in the July issue of the ''Time and Style'' magazine, Shah Rukh used objectionable language against the Prophet which was unacceptable.}}

Mufti Mohammed Shoeb Raza Qadri and Mufti Muti-ur-Rehman of the Darul-uloom-Mazhar-e-Islam stated that the entire Muslim community was hurt by Khan's statements and they issued a fatwa. Mufti Mohammad called Shahrukh a Kafir (non-believer) and such person should be thrown out of Islam. He also said that in an Islamic state such remarks would have called for a death penalty against the accused. He declared that Shahrukh's marriage with Gauri was nullified and Shahrukh must not be allowed to be buried in any Muslim graveyard.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

Shah Rukh responded to the accusations in an SMS message to IANS:<ref>[http://www.haqeeqat.org/2009/06/22/shah-rukh-khan-reacts-comments-on-prophet-mohammad-a-writing-error/ Shah Rukh Khan Reacts: Comments on Prophet Mohammad a Writing Error] – Omer Jamil – Haqeeqat.org, June 22, 2009</ref>
{{Quote|2=Obviously I think that there is no more important figure in history than Prophet Mohammad in the most positive way possible. Also, being a Muslim and standing up for the tenets of Islam is my most important agenda. If they (MAC) have seen my interviews on TV about Islam and Prophet Mohammad, they would know it’s a writing error and not a thought or view that I believe in…}}

Time 'N Style clarified the interview and corrected the quote:<ref>[http://www.timenstyle.com/luxury/interview.html Interview with Shah Rukh Khan] - Time 'N Style Luxury, Issue June-July 2009</ref>
{{Quote|2=''The most impressive figure in history, according to you?'' 
There are lots of them, some negative ones like Hitler. On the other hand there are nice ones like Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent times - Nelson Mandela. And also Gandhiji and Mother Teresa who are equally impressive.}}

Bareilly-based Markazi Darul Ifta, an authority for issuing fatwas, dismissed the fatwas issued by clerics. They stated that since Shahrukh has issued clarification that he was misrepresented in his alleged statements he should not be held guilty.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

===Malaysian Christians can't use the word "Allah" in worship===

In 2007, Malaysia's internal security ministry ruled the term Allah -- long used by Christians in Malaysia to refer to God -- could no longer be used by non-Muslims.<ref>[http://uk.reuters.com/article/idUKKLR31690620071228?pageNumber=1&virtualBrandChannel=0 Malaysia faces Christian outcry over word "Allah"] - Jalil Hamid & David Fogarty - Reuters UK, December 28, 2007</ref> When the Herald, the Catholic Church's weekly newsletter, used the word "Allah" it was warned that it was at risk of losing its publication permit.<ref>[http://www.wnd.com/news/article.asp?ARTICLE_ID=59414 Christians banned from saying 'Allah'] - WorldNetDaily, December 28, 2007</ref>

In early 2009, the Malaysian government issued a new decree restoring a ban on Christian publications using the word "Allah" to refer to God. Home Affairs Minister Syed Hamid Albar said a previous Feb. 16 decree that allowed Christian publications to use the word as long as they specified the material was not for Muslims was a mistake.<ref>[http://www.foxnews.com/story/0,2933,503504,00.html Malaysia Restores 'Allah' Ban for Christians] - Associated Press - Fox News, March 2, 2009</ref>

In November 2009, the Malaysian government seized 10,000 Bibles because they contained the word Allah to refer to God. The government claimed that the word Allah is Islamic and that its use in Bibles could upset Muslims.<ref>[http://news.bbc.co.uk/2/hi/asia-pacific/8343626.stm Malaysia withholds 'Allah Bibles'] - Robert Pigott - BBC News, November 4, 2009</ref>

The Roman Catholic Church challenged the ban in court, and in late December 2009 the High Court said it was the constitutional right for the Catholic newspaper, the Herald, to use the word "Allah."<ref>[http://www.reuters.com/article/idUSTRE5BU0XV20091231 Malaysian court rules Catholic paper can use "Allah"] - Royce Cheah - Reuters, December 31, 2009</ref> The public outcry was intense. On Friday, January 8, three churches in Malaysia were attacked: one was gutted and the other two firebombed. Muslims held rallies after the attacks to protest against Christians using the word "Allah" for God.<ref>[http://www.reuters.com/article/idUSTRE60713D20100108 Malaysian Muslims rally after church attacks] - Razak Ahmad and Julie Goh - Reuters, January 8, 2010</ref> The next day, a fourth church was damaged when unidentified attackers flung a home-made petrol bomb,<ref>[http://www.reuters.com/article/idUSTRE6080MV20100109 Fourth church attacked in Malaysia as Allah row deepens] - Niluksi Koswanage - Reuters, January 9, 2010</ref> and on Sunday three more churches were firebombed and another splashed with black paint.<ref>[http://www.cnn.com/2010/WORLD/asiapcf/01/10/malaysia.church.bombings/index.html 2 more churches in Malaysia firebombed in 'Allah' row] - CNN, January 10, 2010</ref><ref>[http://news.yahoo.com/s/ap/20100110/ap_on_re_as/as_malaysia_allah_ban Church attacks in Malaysia deepen racial tension] - Eileen Ng, Associated Press - Yahoo! News, January 10, 2010</ref> On Monday, January 11, a ninth church was vandalized when someone set fire to its door.<ref>[http://www.nytimes.com/2010/01/12/world/asia/12malaysia.html Ninth Church Vandalized in Malaysia as Tensions Rise] - Seth Mydans - The New York Times, January 11, 2010</ref> On Thursday, January 14, intruders ransacked the offices of the legal team that's defending a Malaysian Roman Catholic newspaper's right to use the word Allah in its Malay-language pages.<ref>[http://online.wsj.com/article/SB10001424052748703685004575002400210538066.html?mod=WSJ_World_LEFTSecondNews Malaysian Catholics' Lawyers Offices Ransacked] - James Hookway - Wall Street Journal, January 15, 2010</ref> The Grace Global Prayer church in Rasah, Seremban, became the tenth attacked after its windows were found broken on Friday, January 15.<ref>[http://themalaysianinsider.com/index.php/malaysia/49744-tenth-church-hit-attack-in-seremban Tenth church hit, attack in Seremban] - Syed Jaymal Zahiid - The Malaysian Insider, January 16, 2010</ref> On January 20, Malaysian police announced that they had arrested 8 suspects in connection to the January 7 attack on Kuala Lumpur's Metro Tabernacle Church, which had its office gutted by fire. It was the first and most serious of all the attacks on churches.<ref>[http://www.foxnews.com/story/0,2933,583414,00.html Malaysia Police Arrest 8 in Attack on Church] - Associated Press - Fox News, January 20, 2010</ref>

According to a PTI report for ZeeNews.com:

{{Quote|2=Non-Muslims in Malaysia's Selangor state have been asked to refrain from using 35 Islamic terms and references, including the word "Allah", either orally or in writing to propagate their religion.

If a formal complaint is lodged, the violator could be charged in a court under Selangor Shariah Criminal Offences Enactment 1995 and can be fined upto RM3,000 (about 35,000 rupees) or face two years' in jail or both.

The list of terms not to be used by non-Muslims include Allah, Firman Allah (Allah's decree), solat (daily prayers), Rasul (prophet), mubaligh (missionary), mufti, iman (faith), Kaabah (the Holy cubicle), Qiblat (direction in which the Muslims pray), and Haji (Muslims who have done his pilgrimage), Selangor Islamic Religious Department (Jais) director Mohammed Khusrin Munawi said.

"These are listed under the Control and Restriction of the Propagation of Non-Islamic Religious Enactment. They cannot be used to promote religions other than Islam," he noted.

The religious diktat comes amid attacks on nine churches and a Gurdwara in Malaysia following a court verdict to allow a Catholic magazine 'Herald' to use the word "Allah" when referring to God.<ref>[http://www.zeenews.com/news596153.html Non-Muslims not to use 35 Islamic terms: Diktat] - PTI - ZeeNews.com, January 15, 2010</ref>}}

In a further attempt to justify the ban, Islamic experts at a conference held by the Institute of Islamic Understanding Malaysia (IKIM) on January 21, 2010 in Kuala Lumpur declared that the translation of Allah as God was factually wrong because it contradicted the concept of God as espoused by Islam in Malaysia.<ref>[http://www.bernama.com/bernama/v5/newsgeneral.php?id=470194 Allah Not An Accurate Translation For God] - Bernama.com (Malaysian News Agency), January 23, 2010</ref> According to IKIM chairman Tun Abdullah Ahmad Badawi, the forum succeeded in achieving its objectives, which was to identify the causes and clarify the background of the problem on the translation from the perspective of religion, language social aspects and law. He stated,

{{Quote|2=The forum also stressed on the understanding and context of the use of Allah in the Quran, touched on Islamic jurisprudence on the use of the word Allah by religions and cultures other than Islam as well as reach a unity in thinking among Islamic experts and leaders.}}

Abdullah added that the stand of the experts would be brought to the attention of the government and that another forum on managing crises between religions would also be organized by IKIM on Jan 25. This forum would involve leaders of the Malaysian Consultative Council on Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) and was aimed at seeking solutions to misunderstandings to preserve the multi-racial harmony in the country. Abdullah said IKIM hoped the followers of all religions respected the boundaries of their own religions so that unwanted incidents like what happened recently would not recur. He stated,

{{Quote|2=In today's discussion, we all agreed that all Malaysians must respect and uphold the Constitution of Malaysia, which allows freedom of religion to be practiced in peace and harmony.}}

==See Also==

{{Hub4|Free Speech|Free Speech}}

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

[[Category:Apostasy]]
[[Category:Atheism]]
[[Category:Shariah (Islamic Law)]]
[[Category:Kafir (infidel)]]
[[Category:Freedom of speech]]
[[Category:Human rights]]
[[Category:Criticism of Islam]]
[[Category:Caliphate]]

Islam and Freedom of Speech

2026-03-21T22:40:37Z

Asmith: /* Hadith and Other Islamic Writings */

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{{Quote|1=[{{Reference archive|1=http://www.caliphate.eu/2009/04/islams-view-towards-freedom-of-speech.html|2=2013-06-21}} Islam's view towards Freedom of Speech] Caliphate Online|2=The concept of ‘freedom of speech’ is derived from the Capitalist ideology that is based on the belief that God and religion should be separated from life’s affairs (secularism). Human beings define how to live their lives free of the constraints of religion which is why freedom of individual, ownership, religion and speech are essential cornerstones of Capitalism. The right to speak and what are the limits of speech are therefore all defined by human beings.

This view completely contradicts Islam. In Islam it is the Creator of human beings Allah سبحانه وتعالى who gave the right of speech to people and defined the limits on what is acceptable and unacceptable speech.

The Messenger of Allah صلى الله عليه وسلم said: “Whosoever believes in Allah and the Last Day, then let him speak good (khair) or remain silent.”[Agreed upon. Narrated by Abu Hurayra.]

Khair in this hadith means Islam or what Islam approves of.[Hizb ut-Tahrir, ‘American Campaign to Suppress Islam,’ p. 23]}} 
According to traditional [[Islamic law]], it is a criminal offense to speak ill of [[Islam]], its [[Muhammad|Prophet]], and its holy Scriptures ([[Qur'an]] and [[Hadith]]). '''Blasphemy''' is punishable by death according to many traditional jurists.
[[File:Images-cfiv-0004.jpg|right|thumb|275px|The above scene is from a 2006 protest in London, UK. It was held in response to the printing of the Jyllands-Posten Danish cartoons. By the end of February 2006 more than 40 people had died<ref name="cartoon 1">[http://www.britannica.com/bps/additionalcontent/18/25734739/JOURNALISM-FOR-INTEGRATION-THE-MUHAMMAD-CARTOONS Journalism For Integration - The Muhammad Cartoons] - Encyclopedia Britannica</ref> as a result of the angry reaction from Muslims, and its continued republication has resulted in more than 200 deaths and hundreds of injuries.<ref name="cartoon 2">[http://www.foxnews.com/story/0,2933,547572,00.html Yale Removes Cartoons of Prophet Muhammad From Forthcoming Book, Citing Fears of Violence] - Fox News, September 8, 2009</ref> ([[Images:Calls_for_Islamic_Violence|more pictures]])]]
==What is Blasphemy?==

As defined by Islamic Scholars:
{{Quote|1=[http://muslim-canada.org/apostasy.htm Apostasy & Blasphemy in Islam] The Canadian Society of Muslims|2='''VII. Kitab al-fiqh Ala' al-Madahib al-Arba'ah'''1 by 'Abd al-Rahman Jaziri (Urdu translation) ''Excerpts and examples to further illustrate what constitutes blasphemy in Islam'' It is necessary to have evidence of two reliable witnesses corroborating each other before a Khazi (judge) shall be required to question the witnesses. Thereupon the witnesses will have to make statements describing the words uttered or the acts done which constitute apostasy.
Apostasy can be committed in two ways: (1) by uttering expressly by tongue that he is (or has become) a Mushrik , a polytheist (i.e. one who associates others with the One God and considers them to be worthy of worship) or, by saying something which is bound to connote in its meaning a denial of the existence of God, for instance to say that God has corporeal (physical, material) existence just like any other corporeal object, or (2) by the performance of an act in which one cannot avoid the clear conclusion that it is tantamount to 'kufr' (infidelity, denial of Islam), for example, to throw away with contempt the holy Qur'an or any part of it or even a single word of it; or to throw it in the fire in an insulting, contemptuous manner; or to throw it in such a place as a garbage dump where there are filthy, dirty and repulsive things; or in a spittoon etc. These acts would be blasphemous and constitute apostasy.
The same rules apply to the Most Beautiful Names of Allah as well as to books of Ahadith (Prophetic Traditions - i.e. records of the Prophet's sayings, doings and tacit approvals) and it would be considered blasphemy amounting to apostasy.
The same rules apply to books of Fiqh (Muslim jurisprudence) provided the acts are done with the intention of defaming or belittling with contempt the Islamic injunctions or the Islamic code of law. This would be regarded as blasphemy/apostasy.
Other examples of blasphemy/apostasy are:

• To believe in transmigration of souls or reincarnation because this amounts to rejecting the belief in life-after-death and the world of the Hereafter.

• To deny or reject something of which the whole Muslim Community (Ummah) is agreed upon, e.g. to hold that the obligatory ritual prayers or fasting are not obligatory or to deny legal permissibility (halal) of a thing on which the whole Muslim Community is agreed upon and which is definitely proven to be so on the basis of its proof from the holy Qur'an and Hadith mutawatir.

• To call names and use swear-words in respect of all such Messengers of God, Apostles, Prophets who are accepted as such by the whole Muslim Community.

• This same rule applies to angels.

• This same rule applies to angels and prophets with regard to fault-finding using taunting or derogatory or sarcastic language against them even in respect of their physical/bodily defects.

• To use sarcasm and belittling words in respect of the moral character or the way of life (religion) of the Prophet Muhammad or other prophets.

''1. 'Abd al-Rahman Jaziri, Urdu translation, Munzur Ahsan Abbasi, Kitab al-fiqh Ala' al-Madahib al-Arba'ah, Lahore, Pakistan, Ulama Academy, 1985''}}

==Punishment for Blasphemy==

===Qur'an===
Although the Qur'an does not specify in unequivocal terms any punishment for blasphemy, it speaks of some serious consequences for those who speak ill of Muhammad:

{{Quote|{{Quran-range|33|57|61}}|

'''Surely (as for) those who speak evil things of Allah and His Messenger''', Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace.
 
And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
 
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.
 
If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while;
 
Cursed: '''wherever they are found they shall be seized and murdered''', a (horrible) murdering. }}

{{Main|If Anyone Slays a Person (Qur'an 5:32)|l1=If Anyone Slew a Person (Qur'an 5:32)}}

Also, Qur'an does specify a punishment for "spreading [[Qur'an, Hadith and Scholars:Mischief|mischief]]"<nowiki>:-</nowiki>

{{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|{{Quran|6|93}}|"Who can be more wicked than one who inventeth a lie against Allah?"}}

===Hadith and Other Islamic Writings===

[[Image:Beheading Prophet Muhammad. Muhammads cousin.jpg|right|thumb|210px|“Ali Beheading Nadr ibn al-Harith in the Presence of the Prophet Muhammad”, 7th Century Painting taken from Mustafa al-Darir’s Siyar-i-Nabi]]
Muhammad had said to his followers “Whoever curses a prophet kill him,” (Tabarani, Daraqutni)<ref>[https://web.archive.org/web/20160914042555/http://www.khilaafah.com/Articles/07/sep/REVELATION%20FOR%20BELIEVERS.html Revelation for Believers concerning those who Insult prophets] - Khilaafah</ref> and there are many examples of people during his time who were guilty of blaspheming Islam and its Prophet. Most of these people were assassinated with Muhammad's blessing, and no punishment or compensation was imposed on the murderer.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_.60Abdullah_bin_Ubayy_bin_Salul_al-.60Aufi|<nowiki/>'Abdullah bin Ubai (bin Salul)]]''' - Muhammad asked his followers to kill this man for making "evil" statements about Muhammad's family.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Abu_.60Afak|Abu `Afak]]''' - Muhammad asked his followers to kill this man for making negative remarks about Muhammad and Islam.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Ka.E2.80.99b_bin_Ashraf|Ka’b bin Ashraf]]''' - Muhammad asked his followers to kill this man for writing inflammatory poetry about Muhammad and Muslim women.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Murder_of_.60Asma.27_Bint_Marwan|Asma Bint Marwan]]''' - Muhammad asked his followers to kill this woman for composing inflammatory poetry about Islam and Muslims.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Blind_Man.27s_Slave-Mother|Blind Man's Slave-Mother]]''' - When Muhammad learned that one of his followers had stabbed and killed his ''Umm walad'' (concubine with whom he had fathered a child) for making derogatory remarks about Muhammad, he declared that "'''no retaliation is payable for her blood.'''"

*'''[[Qur'an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#The_Murder_of_Al-Nadr_Bin_Al-Harith|Al-Nadr Bin Al-Harith]]''' - Al Nadir, a storyteller and poet who had mocked him. He was a prisoner of war who was not allowed to be ransomed by their clans and was executed on Muhammad's orders.

Some Muslims claim Muhammad had a Jewish neighbor who threw rubbish at him, and that one day the person became ill and Muhammad visited her. This story is not present in any Islamic texts, nor is it mentioned by any scholars of the past. Thus, this incident in Muhammad's life is most likely a [[List of Fabricated Hadith‎|fabrication]]. This also seems out of character for him according to the other extant sources available on him.

===Scholars===

{{Quote|[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006|[In Islamic Fiqh] there are absolutely no opinions, no variants, no exceptions...Muhammad ibn Sahnun said that even if a man claims that it is part of his religion to insult the Messenger, and so in his religion it is lawful, that makes no difference to us. If he openly insults our Messenger, may Allah bless him and grant him peace, then our religion makes it lawful to kill him. This surely is the inescapable centre of the current affair. The arrogant kuffar have to learn that the world contains a two-billion community who have a different set of Laws from theirs, and who can never be detached from that Law}}

{{Quote|Qadi 'Iyad ibn Musa al-Yahsubi|“Know that all who curse Muhammad, may Allah bless him and grant him peace, or blame him or attribute imperfection to him in his person, his lineage, his deen or any of his qualities, or alludes to that or its like by any means whatsoever, whether in the form of a curse or contempt or belittling him or detracting from him or finding fault with him or maligning him, the judgement regarding such a person is the same as the judgement against anyone who curses him. He is killed as we shall make clear. This judgement extends to anything which amounts to a curse or disparagement. We have no hesitation concerning this matter, be it a clear statement or allusion.
 
The same applies to anyone who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him because of any affliction or trial which happened to him or disparages him, because of any of the permissible and well-known human events which happened to him. All of this is the consensus of the ‘ulama' and the imams of fatwa from the time of the Companions until today.<ref>[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] - Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006</ref>}}

{{Quote|1=[http://www.al-islam.org/Organizations/Aalimnetwork/msg00013.html Islamic law on Blasphemy] Dr. Takim, 'Aalim Network QR, December 8, 1995|2=According to Ayatullah al-Khu'i, it is incumbent (wajib) to kill one who insults or calumniates the Prophet when one hears the insults provided there is no danger to his self, reputation or wealth. Agha also extends this ruling to cover insults against the Imams and Bibi Fatima (A.S.). It is not essential to get the permission of a Hakim al-Shar' to carry out the act.}}

{{Quote|1=[http://www.islamicvoice.com/April2006/QuestionHour-DrZakirNaik/ Question Hour: Ruling for Blasphemy in Islam] Dr. Zakir Naik, Islamic Voice, April, 2006|2=In Islam, a person who has committed blasphemy can either be killed or crucified, or his opposite hands and feet can be cut off, or he can be exiled from that land. On the other hand, in other religions there is no other option except capital punishment. Islam at least has four options of punishment for an act of blasphemy.}}

Dr. Naik fails to mention that the other world religions mostly do not ifluence national penal codes of the countries where they are practiced to the same degree as Islam.

{{Quote|Asif Iftikhar, PhD student of Islamic Law at McGill and a visiting faculty member at LUMS and Pakistan College of Law|2=The Islamic state does have the right to punish the person who commits blasphemy against the Prophet.<ref>Usman Ghafoor - [http://www.jang.com.pk/thenews/aug2009-weekly/nos-09-08-2009/spr.htm#5 State has the right to punish] - The News, Jang Group Online Edition</ref> }}

{{Quote|1=[http://www.islamqa.com/en/ref/34725/defamation%20of%20the%20prophet Ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him)] Islam Q&A, Fatwa No. 43725|2=Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) discussed this matter at length and mentioned the ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him) verbally, the ruling on one who tells lies about him in a report and the ruling on one who narrates a hadeeth knowing it to be false. He was of the view that the one who tells lies about him verbally is a kaafir. He said in al-Saarim al-Maslool ‘Ala Shaatim il-Rasool (2/328-399), after quoting the hadeeth of Buraydah:
A clan of Banu Layth in Madeenah was of two minds. A man had proposed marriage to one of their womenfolk during the Jaahiliyyah but they did not accept his proposal. He came to them wearing a hullah (a suit of clothing) and said: “The Messenger of Allaah gave me this hullah to wear and told me to rule over your wealth and your blood.” Then he went and stayed with that woman whom he loved. The people sent word to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “The enemy of Allaah is lying.” Then he sent a man and said: '''“If you find him alive – although I do not think that you will find him alive – then strike his neck (kill him). And if you find him dead then burn him with fire.” He said: This is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning “one who tells lies about me deliberately.”''' Shaykh al-Islam said: “This is a saheeh isnaad according to the conditions of al-Saheeh and we do not find any fault in it.”
Then he said: There are two opinions concerning this hadeeth: 
1 – '''That the apparent meaning should be followed and the one who deliberately tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him) should be killed.''' Among those who were of this view were some who said that the one who does that becomes a kaafir thereby. This was the view of several including Abu Muhammad al-Juwayni. Ibn ‘Aqeel quoted his Shaykh, Abu’l-Fadl al-Hamdaani, as saying: “The innovators, liars and fabricators of hadeeth are worse than the heretics because the heretics want to attack Islam from without but these people want to attack it from within. They are like people who try to destroy a city from within whilst the heretics are like those who are laying siege to it from without, and those who are inside open up the fortress. So they are more dangerous to Islam than those who do not appear outwardly to be Muslims.”
The main point of this opinion is that telling lies about him (the Prophet (peace and blessings of Allaah be upon him)) is tantamount to telling lies about Allaah. Hence he said: “Telling lies about me is not like telling lies about one of you.” What the Messenger (peace and blessings of Allaah be upon him) commanded is what Allaah commanded, and it must be followed just as the commands of Allaah must be followed. Whatever he told us must be believed, just as whatever Allaah told us must be believed. Whoever rejects what he told us or refuses to follow his command is like one who rejects what Allaah told us or refuses to follow the command of Allaah. '''It is well known that the one who tells lies about Allaah by claiming to be a messenger or prophet of Allaah, or tells false things about Allaah, such as Musaylimah and other fabricators of his ilk, is a kaafir whose blood may be shed, and the same applies to one who tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him).'''
Thus it is clear that telling lies about him is tantamount to disbelieving in him. Hence Allaah mentions the two things together in the verse where He says (interpretation of the meaning):
“And who does more wrong than he who invents a lie against Allaah or denies the truth, when it comes to him?” [al-‘Ankaboot 29:68]
2 – The liar is to be punished severely, but he is not regarded as a kaafir and it is not permissible to kill him, because the factors that determine who is a kaafir and is to be killed are well known and this is not one of them. It is not permissible to affirm something for which there is no basis. Whoever says that he is not to be executed has to stipulate that telling lies about the Prophet (peace and blessings of Allaah be upon him) does not imply any criticism or defamation of him. '''But if he says that he heard him say something that implies belittling the Prophet (peace and blessings of Allaah be upon him) or criticizing him, such as the hadeeth about “the sweat of horses” and other such silly fabrications, this is obviously mocking him, and the one who says this is undoubtedly a kaafir whose blood may be shed.''' Those who were of the view that such a person is not to be executed responded to this hadeeth by saying that the Prophet (peace and blessings of Allaah be upon him) knew that he was a hypocrite so he killed him for that and not for lying, but this answer does not count for anything. }}

{{Quote|1=[http://www.islamqa.com/en/ref/14305/defamation%20of%20the%20prophet It is essential to respond to those who defame the Prophet (peace and blessings of Allaah be upon him)] Shaykh ‘Abd al-Rahmaan al-Barraak, Majallat al-Da’wah, Muharram, issue no. 1933. Islam Q&A, Fatwa No. 14305|2='''Defaming the Prophet (peace and blessings of Allaah be upon him) is a kind of kufr. If that is done by a Muslim then it is apostasy on his part, and the authorities have to defend the cause of Allaah and His Messenger (peace and blessings of Allaah be upon him) by executing the one who defamed him. If the one who defamed him repents openly and is sincere, that will benefit him before Allaah, although his repentance does not waive the punishment for defaming the Prophet (peace and blessings of Allaah be upon him), which is execution.'''
'''If the person who defames him is a non-Muslim living under a treaty with the Muslim state, then this is a violation of the treaty and he must be executed, but that should be left to the authorities.''' If a Muslim hears a Christian or anyone else defaming the Prophet (peace and blessings of Allaah be upon him) he has to denounce him in strong terms. It is permissible to insult that person because he is the one who started it. How can we not stand up the Prophet (peace and blessings of Allaah be upon him)? It is also obligatory to report him to the authorities who can carry out the punishment on him. '''If there is no one who can carry out the hadd punishment of Allaah and stand up for the Messenger (peace and blessings of Allaah be upon him) then the Muslim has to do whatever he can, so long as that will not lead to further mischief and harm against other people.''' But if a Muslim hears a kaafir defaming the Prophet (peace and blessings of Allaah be upon him) and he keeps quiet and does not respond for fear that this person may then defame him even more, this is mistaken thinking. }}

{{Quote|1=[http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=17316&Option=FatwaId Blasphemy against the Prophet is an act of apostasy] Islam Web Fatwa Center, Fatwa No. 17316, December 11, 2007|2=If a Muslim commits blasphemy against the Prophet , this is an act of disbelief which takes him out of the fold of Islam. Allaah Says (what means): {Make no excuse; you have disbelieved [i.e. rejected faith] after your belief. If We pardon one faction of you—We will punish another faction because they were criminals.}[Quran 9:66] If joking is considered as an act of apostasy, then it is more confirmed for one who is saying it intentionally. '''If the blasphemer does not repent, he should be killed for his apostasy.''' However, if he sincerely repents to Allaah, Allaah will accept his repentance. Repentance expiates all sins, even Shirk (associating partners to Allaah). Allaah Knows best.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Taymiyyah|Whoever Curses the Prophet Peace and Blessings be Upon him, Muslim or Kafir, Must be Killed.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Al-Munthir|"The general scholars agreed that whoever curses him, Peace and Blessings be upon him, must be killed. This was stated by Malik, Al-Layth, Ahmad, Ishaaq, and Ash-Shafi'ee, and Nu'man (Abu Hanifa) said that the Dhimmi (Jizya-paying non-Muslim) is not to be killed."}}

{{Quote|[http://www.islam-qa.com/en/ref/22809/insulting%20the%20prophet Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)] Shaykh al Munajid, Islam Q&A, Fatwa No. 22809|The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes '''he ordered that they should be executed''', if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.

Al-Saarim al-Maslool, 2/438

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed '''even if he repents''' and whether he is a Muslim or a kaafir.}}

{{Quote|[http://www.islam-qa.com/en/ref/14231/Crucify Some of the rulings on apostasy and apostates] Islam Q&A, Fatwa No. 14231|Waging war against Islam is not limited only to fighting with weapons, rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allaah be upon him), or attacking the Qur’aan, and so on. Waging verbal war against Islam may be worse than waging war against it with weapons in some cases.

Shaykh al-Islam Ibn Taymiyah said:

Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – '''hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally''', whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.

Al-Saarim al-Maslool, 3/735 }}

==Practical Application in Islamic Countries==

===Saudi Arabia===

*2009 - '''Hadi bin Sa’id bin Hamad Al Mutif''', an Isma'ili death row prisoner, was sentenced to an additional 5 years imprisonment for criticizing the Saudi justice system.<ref>[http://www.reuters.com/article/oddlyEnoughNews/idUSTRE5824ED20090903?feedType=nl&feedName=usoddlyenough Man on death row gets jail term for TV criticism] – Reuters, September 3, 2009</ref> He was sentenced to death in 1996 for allegedly insulting the Prophet Muhammad in 1993. His trial had violated numerous international fair trial standards, and basic rules of due process had not been observed from the time of his arrest to his conviction.<ref>[http://www.hrw.org/en/news/2006/10/09/saudi-arabia-pardon-ismaili-sentenced-death Saudi Arabia: Pardon Isma'ili Sentenced to Death] – Letter to King Abdullah bin ‘Abd al-‘Aziz al-Sa’ud
, Human Rights Watch, October 9, 2006</ref>

*2008 - '''Ra'if Badawi''' was charged with “setting up an electronic site that insults Islam” for his website that details abuses by the Saudi religious police and questions the predominant interpretation of Islam (Wahhabism). Jeddah's prosecution service referred the case to the court and requested a 5-year prison sentence and a 3 million riyal (US$800,000) fine.<ref>[http://www.unhcr.org/refworld/country,,,,SAU,,482d4226c,0.html Saudi Arabia: Stop Trials for 'Insulting' Islam] – Human Rights Watch – UNHCR, May 13, 2008</ref>

*2007 - '''Sabri Bogday''', a Turkish barber, was sentenced to death on blasphemy charges after an unfair trial.<ref>[http://www.amnesty.org/en/library/asset/MDE23/014/2008/en/224d8f73-115a-11dd-a414-a101e24af105/mde230142008eng.html Saudi Arabia: Death penalty/ unfair trial, Sabri Bogday] - Amnesty International, April 23, 2008</ref> Thankfully, King Abdullah, after receiving correspondence from Turkey's president and prime minister, pardoned Bogday and he was released to Turkey.<ref>[http://www.arabnews.com/?page=1&section=0&article=118645&d=28&m=1&y=2009 Freed Turkish barber reaches home] - Ghazanfar Ali Khan - Arab News, January 28, 2009</ref>

*2005 - '''Muhammad al-Harbi''' was sentenced by a Saudi court to more than three years in prison and 750 lashes for speaking to his students about his views on a number of current topics, such as Christianity, Judaism and the causes of terrorism.<ref name="teachers">[http://www.hrw.org/en/news/2005/11/16/saudi-arabia-teachers-silenced-blasphemy-charges Saudia Arabia: Teachers Silenced on Blasphemy Charges] - Human Rights Watch, November 16, 2005</ref>

*2004 - '''Muhammad al-Sahimi''' was banned from teaching and sentenced to three years in prison and 300 lashes for endorsing allegedly un-Islamic sexual, social and religious practices because of his discussion on the varying concepts of love in poetry.<ref name="teachers" />

===Iran===

*2010 - '''Mohammad Reza Ali Zamani''' and '''Arash Rahmanipour''' were hanged on January 28 after being convicted of being "enemies of God" and members of an outlawed pro-monarchist group. The semi-official ISNA news agency said the two were charged with plotting to topple the government and had been tried in August – apparently implying that they were part of the protest movement over June's disputed presidential election. But opposition sources said the two were arrested three months before the elections.<ref>[http://www.guardian.co.uk/world/2010/jan/28/iran-executes-two-opposition-supporters Iran executes two opposition supporters] - Ian Black - Guardian.co.uk, January 28, 2010</ref>

*2002 - '''Hashem Aghajari''', an Iranian university professor, was originally sentenced to death on blasphemy charges after calling for religious reforms and declaring that Muslims were not "monkeys" who should blindly follow the teachings of clerics.<ref>[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP44502 The Call for Islamic Protestantism: Dr. Hashem Aghajari's Speech and Subsequent Death Sentence] - Ayelet Savyon - MEMRI: Special Dispatch - No. 445, December 2, 2002</ref> The case led to an international outcry, protests from thousands of Iranian students, and the resignation of twenty Tarbiat-Modarres University department chiefs.<ref>[http://www.nytimes.com/2002/11/17/world/iranian-scholars-protest.html Iranian Scholars Protest] - The New York Times, November 17, 2002</ref> Although he decided not to appeal the original verdict, his lawyer filed on his behalf.<ref>[http://www.nytimes.com/2002/12/03/world/world-briefing-middle-east-iran-scholar-s-death-sentence-appealed.html World Briefing | Middle East: Iran: Scholar's Death Sentence Appealed] - Nazila Fathi - The New York Times, December 3, 2002</ref> Under pressure from Iranians as well as the international community, the court reduced his sentence to three years imprisonment, and after serving two he was released on bail in 2004.<ref>[http://www.nytimes.com/2004/08/01/world/iran-frees-professor-set-to-die-for-speech.html Iran Frees Professor Set to Die for Speech] - The New York Times, August 1, 2004</ref>

===Pakistan===

{{Quote|1=[http://www.punjabpolice.gov.pk/user_files/File/pakistan_penal_code_xlv_of_1860.pdf Pakistan Penal Code] XLV of 1860, 6th October 1860|2=CHAPTER XV OF OFFENCES RELATING TO RELIGION

295. Injuring or defiling place of worship, with intent to insult the religion of any class

295-A. Deliberate and malicious acts intended to outrage religious feelings of any classby insulting Its religionor religious beliefs

295-B. Defiling, etc., of Holy Qur'an295-C. Use of derogatory remarks, etc., in respect of the Holy Prophet

296. Disturbing religious assembly

297. Trespassing on burial places, etc.

298. Uttering words, etc., with deliberate intent to wound religious feelings

298-A. Use of derogatory remarks, etc. in respect of holy personages

298-B.Misuse of epithets, descriptions and titles, etc. reserved for certain holy personagesor places

298-C.Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith}}

{{Quote|Section 295-C of the Pakistan Penal Code|2=Whoever by words, either spoken or written or by visible representation or by any imputation, innuendo, or insinuation, directly or indirectly, defiles the sacred name of the Holy Prophet Muhammad (PBUH) shall be punished with death or imprisonment for life and shall also be liable to fine.<ref>[http://www.dawnnews.tv/wps/wcm/connect/dawn-content-library/dawn/news/pakistan/death+only+punishment+for+blasphemy--za 'Death only punishment for blasphemy'] - The DAWN Media Group, April 22, 2009</ref>}}

{{Quote|Syed Munawar Hassan, Head of Jammat-e-Islami, September, 2009 |2=No true Muslim could tolerate blasphemy against Prophet Muhammad or against any prophets. Love of Prophet Muhammad is a fundamental part of Islamic faith.....The governor’s logic that since Islam teaches us to protect minorities and therefore blasphemy laws should be repealed is an extremely weak one.<ref>Dan Wooding & Sheraz Khurram Khan - [http://www.assistnews.net/Stories/2009/s09090116.htm Pakistani hardliners oppose suggestion to repeal Blasphemy Laws] - ASSIST News Service, September 18, 2009</ref>}}

*2011 - '''Mohamed Imran''' had been accused, jailed, tried and cleared of blasphemy, only to be gunned-down two weeks later.<ref>Nick Paton Walsh - [{{Reference archive|1=http://edition.cnn.com/2011/WORLD/asiapcf/04/13/pakistan.blasphemy.vigilantes/index.html|2=2011-04-15}} Pakistan's blasphemy vigilantes kill exonerated man] - CNN News, April 14, 2011</ref>
*2011 - Although no-one convicted under the blasphemy law has been executed, more than 30 accused have been killed by lynch mobs.<ref>[{{Reference archive|1=http://www.bbc.co.uk/news/world-south-asia-12617562|2=2011-03-04}} Pakistan Minorities Minister Shahbaz Bhatti shot dead] - BBC News, March 2, 2011</ref>
*2010 - '''Rubina Bibi''', a Christian woman, was arrested after a Muslim woman accused her of blasphemy. The woman claimed Rubina Bibi made a derogatory remark about the Prophet Muhammad. As of March 24, she is still imprisoned.<ref>[http://www.compassdirect.org/english/country/pakistan/16720/ Christian Woman Jailed under Pakistan’s ‘Blasphemy’ Laws] - Compass Direct News, March 24, 2010</ref>
*2010 - '''Munir Masih''' and '''Ruqqiya Bibi''', a Christian couple, were convicted for touching the Qur'an without washing their hands and sentenced to 25 years imprisonment.<ref>[http://www.asianews.it/news-en/Punjab:-Christian-couple-touches-Qur%E2%80%98an-with-dirty-hands,-gets-25-years-in-prison-17778.html Punjab: Christian couple touches Qur‘an with dirty hands, gets 25 years in prison] - Fareed Khan - AsiaNews.it, March 3, 2010</ref>
*2010 - '''Qamar David''', a Christian arrested in 2006,<ref>[http://www.asianews.it/news-en/Karachi,-a-Christian-sentenced-to-life-imprisonment-for-blasphemy-17749.html Karachi, a Christian sentenced to life imprisonment for blasphemy] - Fareed Khan - AsiaNews.it, February 27, 2010</ref> was found guilty of outraging the religious feelings of Muslims and sentenced to life imprisonment for blasphemous messages he sent with his cellphone.<ref>[http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/national/life-term-for-blasphemy-accused-620 Life term for blasphemy accused] - Ishaq Tanoli - The DAWN Media Group, February 26, 2010</ref>
*2010 - '''Imran Masih''', a 22-year-old Christian shopkeeper, was beaten by a Muslim mob, arrested, and sentenced to life imprisonment for burning what a rival shopkeeper claimed were pages of the Qur'an.<ref>[http://www.compassdirect.org/english/country/pakistan/14329/ Pakistani Christian Sentenced to Life under ‘Blasphemy’ Law] - Compass Direct News, January 22, 2010</ref>
*2009 - '''Hector Aleem''', a 51-year-old human rights activist, was severely beaten and tortured in January 2009 on blasphemy charges after objecting to the destruction of a church.<ref>[https://www.europarl.europa.eu/doceo/document/E-7-2011-000496_EN.html The Case of Hektor Aleem in Pakistan] - European Parliament, 19 January 2011</ref> As of 2014, Aleem had been released.
*2005 - '''Younus Shaik''', author of ''Shaitan Maulvi'' (Satanic Cleric), was arrested and sentenced to life imprisonment for writing the allegedly blasphemous book about the Qur’an and the Islamic justice system.<ref>[http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=48330&version=1&template_id=41&parent_id=23 Court gives life term to blasphemy author] - AFP - Gulf Times, August 13, 2005</ref>
*2002 - '''Anwar Keneth''', a 40-year-old former government official, was sentenced to death for declaring that he is the Christ and that Islam is a fake religion. Khalid Gill, a leader and spokesman for Pakistan's Christian Liberation Front, said, "We think justice has not been done in the case of Anwar Keneth. [He] should have been treated at a mental hospital."<ref>[http://articles.latimes.com/2002/jul/19/world/fg-briefs19.1 Man Sentenced to Die in Blasphemy Case] - Los Angeles Times, July 19, 2002</ref>
*1996 - '''Zaibun Nisa''' ("Zebunnisa"), a mentally retarded woman, was imprisoned for over 13 years for blasphemy and had never seen the inside of a courtroom until July 2010 when a Pakistani court finally ordered her release.<ref>[http://www.dailytimes.com.pk/default.asp?page=2009\09\17\story_17-9-2009_pg13_1 Mentally challenged woman accused of blasphemy: '' ‘Woman not presented in court for 13 years’ ''] - Daily Times, September 17, 2009</ref><ref>[http://www.bbc.co.uk/news/world-south-asia-10739623 Mentally-ill Pakistan 'blasphemer' is released] - M. Ilyas Khan - BBC News, July 23, 2010</ref>

===Afghanistan===

*2008 - '''Pervez Kambakhsh''', a journalist, was sentenced to death by a city court in Mazar-e-Sharif for downloading and distributing an article insulting Islam. He was arrested in 2007 after downloading material relating to the role of women in Islamic societies. His conviction and sentence was upheld by Afghanistan's upper house of parliament.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7216976.stm Afghan senate backs death penalty] - BBC News, January 30, 2008</ref> A day later the upper house quickly withdrew its support for his death sentence claiming that it had been a 'technical mistake' and had been unconstitutional. The support for the death sentence had been signed by the senate leader Sibghatullah Mojaddedi.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7220195.stm Afghan senate's blasphemy retreat] - Charles Haviland - BBC News, January 31, 2008</ref> The death sentence was later changed to twenty years imprisonment,<ref>[http://www.hrw.org/en/news/2009/03/10/afghanistan-20-year-sentence-journalist-upheld Afghanistan: 20-Year Sentence for Journalist Upheld] - Human Rights Watch, March 10, 2009</ref> but President Karzai secretly pardoned Kambakhsh and he was able to escape the country.<ref>[http://www.independent.co.uk/news/world/asia/free-at-last-student-in-hiding-after-karzais-intervention-1782909.html Free at last: Student in hiding after Karzai's intervention] - Kim Sengupta - The Independent, September 7, 2009</ref> Afghanistan's upper house of parliament condemned the release of Kambakhsh as contrary to Islamic values and issued the following statement:<ref>[http://www.worldbulletin.net/news_detail.php?id=47205 Afghan parliament calls for punishment of "blasphemy" reporter] - Reuters - World Bulletin, September 14, 2009</ref>
{{Quote|2=The members of Meshrano Jirga (Upper House) expressed concern that this was not the first time a person sentenced for apostasy and impiety with the cooperation of anti-Islamic organisations is freed from punishment.}}

==In History==

==='Umar bin Al-Khattab's Restrictions on Expression and Speech===
{{Main|Analysis of the Pact of Umar}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Paying Jizyah is a Sign of Kufr and Disgrace] Tafsir Ibn Kathir|2=The scholars of Hadith narrated from `Abdur-Rahman bin Ghanm Al-Ash`ari that he said, "I recorded for `Umar bin Al-Khattab, may Allah be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Sham: `In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. We will not teach our children the Qur'an, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. '''We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names''', or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. '''We will not encrypt our stamps in Arabic''', or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, '''refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices [with prayer] at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets'''. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' When I gave this document to `Umar, he added to it, 'We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'"}}

===Classic Islamic Law===

The following excerpts are from the [http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728/ref=sr_1_1?ie=UTF8&s=books&qid=1255736904&sr=8-1#reader_0915957728 ''Reliance of the Traveler: A Classic Manual of Islamic Sacred Law''] (Umdat Al-Salik) by Ahmad ibn Naqib al-Misri and Nuh Ha Mim Keller:
'''Acts of disbelief (including verbal denials) are punished by death:'''
{{Quote|2='''f1.3''' Someone raised among Muslims who denies the obligatoriness of the prayer, zakat, fasting Ramadan, the pilgrimage, or the unlawfulness of wine and adultery, or denies something else upon which there is scholarly consensus (ijma', def: b7) and which is necessarily known as being of the religion (N: ''necessarily known'' meaning things that any Muslim would know about if asked) thereby becomes an unbeliever (kafir) and is executed for his unbelief (O: if he does not admit he is mistaken and acknowledge the obligatoriness or unlawfulness of that which there is scholarly consensus upon. As for if he denies the obligatoriness of something there is not consensus upon, then he is not adjudged an unbeliever).}}

'''Non-Muslims do not have freedom of expression or speech:'''
{{Quote|2='''o11.5''' Such non-Muslim subjects are obliged to comply with Islamic rules that pertain to safety and indemnity of life, reputation, and property. In addition, they:

(6) are forbidden to openly display wine or pork, (A: to ring church bells or display crosses,) recite the Torah or Evangel aloud, or make a public display of their funerals and feastdays;

'''o11.10''' The agreement [with the state] is also violated (A: with respect to the offender alone) if the state has stipulated that any of the following things break it, and one of the subjects does so anyway, though if the state has not stipulated that these break agreement, then they do not; namely, if one of the subject people:

(3) leads a Mulim away from Islam;

(5) or mentions something impermissible about Allah, the Prophet (Allah bless him and give him peace), or Islam.

'''o11.11''' When a subject's agreement with the state has been violated, the caliph chooses between the four alternatives mentioned above in connection with prisoners of war (o9.14). [See information below.]

'''o9.13''' When a child or woman is taken captive, they become slaves by the fact of capture, and the woman's previous marriage is immediately annulled.
'''o9.14''' When an adult male is taken captive, the caliph (def: o25) considers the interests (O: of Islam and the Muslims) and decides between the prisoner's death, slavery, release without paying anything, or ransoming himself in exchange for money or for a Muslim captive held by the enemy. If the prisoner becomes a Muslim (O: before the caliph chooses any of the four alternatives) then he may not be killed, and one of the other three alternatives is chosen.}}

==In the Modern World==

===The Muhammad Cartoons Controversies===
{{Main|Muhammad Cartoon Controversies}}

===The Murder of Theo van Gog===
{{Main|Theo van Gogh}}
*

===Geert Wilders and ''Fitna''===

{{Quote|1=Alaeddin Boroujerdi, a senior Iranian lawmaker and head of the Majlis National Security and Foreign Policy Commission, 2008|2=If Holland will allow the broadcast of this movie, the Iranian parliament will request to reconsider our relationship with it. In Iran, insulting Islam is a very sensitive matter and if the movie is broadcasted it will arouse a wave of popular hate that will be directed towards any government that insults Islam.<ref>[http://www.foxnews.com/story/0,2933,324406,00.html Iran Warns Netherlands Not to Air Controversial 'Anti-Muslim' Film] - Fox News, January 21, 2008</ref>}}
{{Quote|1=Zabihullah Mujahid, a spokesperson for the Taliban, 2008|2=We in Afghanistan shall step up the attacks against the Dutch troops if the film is aired.<ref>[http://www.expatica.com/nl/news/local_news/Taliban-threatens-attacks-because-of-Wilders-film.html Taliban threatens attacks because of Wilders film] - Expatica, February 28, 2008</ref>}}

Great Britain's Home Office denied entry to Dutch MP [[w:Geert Wilders|Geert Wilders]] when he attempted to enter England on invitation from the UK Independence Party's Lord Pearson to show his controversial film ''Fitna'' at the House of Lords.<ref>[http://news.bbc.co.uk/2/hi/7885918.stm Dutch MP refused entry to Britain] - BBC News, February 12, 2009</ref> The movie raised ire among Muslims around the world. Pakistan's largest Muslim party, Jamaat-e-Islami, organized a protest outside a mosque in Karachi, and some protesters demanded Pakistan cut diplomatic relations with the Netherlands.<ref>[http://www.usatoday.com/news/world/2008-03-28-2776464862_x.htm Pakistanis protest Dutch film] - Associated Press - USA Today, March 28, 2008</ref> Jordan charged Wilders with blasphemy and contempt of Muslims for making an anti-Koran film and ordered him to stand trial in the kingdom.<ref>[http://www.reuters.com/article/worldNews/idUSL015190420080701 Jordan charges Dutch politician with blasphemy] - Reuters, July 1, 2008</ref> In 2009, the Dutch court ordered prosecutors to put Wilders on trial for making anti-Islamic statements.<ref>[http://news.bbc.co.uk/2/hi/europe/7842344.stm Islam film Dutch MP to be charged] - BBC News, January 21, 2009</ref> In response to the indictments, Wilders said he wants to put Islam on trial and that he is “considering calling on radical imams and other idiots as witnesses.”<ref>[http://www.israelnationalnews.com/News/News.aspx/133418 Geert Wilders May Ask 'Muslim Idiots' to Testify in Hate Trial] - Tzvi Ben Gedalyahu - Israel National News, September 14, 2009</ref> His trial was set for January 2010.<ref>[http://www.dutchnews.nl/news/archives/2009/09/wilders_discrimination_case_in.php Wilders' discrimination case in January] - DutchNews.nl, September 14, 2009</ref> On October 13, 2009 Geert Wilders won his appeal to Britain's Asylum and Immigration Tribunal against the British government ban.<ref>[http://uk.reuters.com/article/idUKTRE59C34D20091013?rpc=401 Dutch anti-Islam MP overturns British ban] - Reuters, October 13, 2009</ref> On November 24, 2009 the Turkish Foreign Ministry said that a planned visit to Turkey by Dutch members of parliament would not be welcome if the delegation included Geert Wilders.<ref>[http://www.spiegel.de/international/world/0,1518,663638,00.html Turkey Frets about Geert Wilders' Planned Visit] - Bram Vermeulen - Spiegel Online International, November 26, 2009</ref> Wilders' called the Turkish Foreign Ministry's reaction "very stupid."<ref>[http://www.hurriyetdailynews.com/n.php?n=far-right-politician-slams-turkey8217s-reaction-as-8216stupid8217-2009-11-26 Far-right politician slams Turkey's reaction as 'stupid'] - Fulya Ozerkan - Hurriyet Daily News, November 26, 2009</ref>

:*

===The Satanic Verses Controversy===
{{Main|Satanic Verses Controversy}}

===Hurting the Sentiments of Muslims is a Crime in India===

During a summer of 2009 interview with ''Time 'N Style Luxury'' magazine, the Muslim Bollywood actor Shah Rukh Khan reportedly made this statement when asked his opinion about the most impressive figure in history:<ref>[http://www.desihits.com/blog/article/srk-the-controversy-king-20090618 Did Shahrukh Khan Compare the Prophet Mohammad to Hitler?] - Desi Hits!, June 18, 2009</ref>
{{Quote|2=There are lots of them, some negative ones like Hitler, then Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent time - Nelson Mandela. And there are the nice ones like Gandhiji and Mother Teresa.}}

In India a complaint was registered against Khan and the publisher of ''Time 'N Style'':<ref>[http://gulfnews.com/news/world/india/shah-rukh-khan-accused-of-insult-to-islam-1.72761 Shah Rukh Khan accused of insult to Islam] – Gulf News, June 21, 2009</ref>
{{Quote|1=Prakash George, senior police inspector of Bandra police station|2=We have registered an FIR (first information report) against Shah Rukh Khan after we received an application from an advocate who alleged that the actor made some statements hurting the sentiments of Muslims. Complainant Khalid Babu Querishi alleged that in the July issue of the ''Time and Style'' magazine, Shah Rukh used objectionable language against the Prophet which was unacceptable.}}

Mufti Mohammed Shoeb Raza Qadri and Mufti Muti-ur-Rehman of the Darul-uloom-Mazhar-e-Islam stated that the entire Muslim community was hurt by Khan's statements and they issued a fatwa. Mufti Mohammad called Shahrukh a Kafir (non-believer) and such person should be thrown out of Islam. He also said that in an Islamic state such remarks would have called for a death penalty against the accused. He declared that Shahrukh's marriage with Gauri was nullified and Shahrukh must not be allowed to be buried in any Muslim graveyard.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

Shah Rukh responded to the accusations in an SMS message to IANS:<ref>[http://www.haqeeqat.org/2009/06/22/shah-rukh-khan-reacts-comments-on-prophet-mohammad-a-writing-error/ Shah Rukh Khan Reacts: Comments on Prophet Mohammad a Writing Error] – Omer Jamil – Haqeeqat.org, June 22, 2009</ref>
{{Quote|2=Obviously I think that there is no more important figure in history than Prophet Mohammad in the most positive way possible. Also, being a Muslim and standing up for the tenets of Islam is my most important agenda. If they (MAC) have seen my interviews on TV about Islam and Prophet Mohammad, they would know it’s a writing error and not a thought or view that I believe in…}}

Time 'N Style clarified the interview and corrected the quote:<ref>[http://www.timenstyle.com/luxury/interview.html Interview with Shah Rukh Khan] - Time 'N Style Luxury, Issue June-July 2009</ref>
{{Quote|2=''The most impressive figure in history, according to you?'' 
There are lots of them, some negative ones like Hitler. On the other hand there are nice ones like Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent times - Nelson Mandela. And also Gandhiji and Mother Teresa who are equally impressive.}}

Bareilly-based Markazi Darul Ifta, an authority for issuing fatwas, dismissed the fatwas issued by clerics. They stated that since Shahrukh has issued clarification that he was misrepresented in his alleged statements he should not be held guilty.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

===Malaysian Christians can't use the word "Allah" in worship===

In 2007, Malaysia's internal security ministry ruled the term Allah -- long used by Christians in Malaysia to refer to God -- could no longer be used by non-Muslims.<ref>[http://uk.reuters.com/article/idUKKLR31690620071228?pageNumber=1&virtualBrandChannel=0 Malaysia faces Christian outcry over word "Allah"] - Jalil Hamid & David Fogarty - Reuters UK, December 28, 2007</ref> When the Herald, the Catholic Church's weekly newsletter, used the word "Allah" it was warned that it was at risk of losing its publication permit.<ref>[http://www.wnd.com/news/article.asp?ARTICLE_ID=59414 Christians banned from saying 'Allah'] - WorldNetDaily, December 28, 2007</ref>

In early 2009, the Malaysian government issued a new decree restoring a ban on Christian publications using the word "Allah" to refer to God. Home Affairs Minister Syed Hamid Albar said a previous Feb. 16 decree that allowed Christian publications to use the word as long as they specified the material was not for Muslims was a mistake.<ref>[http://www.foxnews.com/story/0,2933,503504,00.html Malaysia Restores 'Allah' Ban for Christians] - Associated Press - Fox News, March 2, 2009</ref>

In November 2009, the Malaysian government seized 10,000 Bibles because they contained the word Allah to refer to God. The government claimed that the word Allah is Islamic and that its use in Bibles could upset Muslims.<ref>[http://news.bbc.co.uk/2/hi/asia-pacific/8343626.stm Malaysia withholds 'Allah Bibles'] - Robert Pigott - BBC News, November 4, 2009</ref>

The Roman Catholic Church challenged the ban in court, and in late December 2009 the High Court said it was the constitutional right for the Catholic newspaper, the Herald, to use the word "Allah."<ref>[http://www.reuters.com/article/idUSTRE5BU0XV20091231 Malaysian court rules Catholic paper can use "Allah"] - Royce Cheah - Reuters, December 31, 2009</ref> The public outcry was intense. On Friday, January 8, three churches in Malaysia were attacked: one was gutted and the other two firebombed. Muslims held rallies after the attacks to protest against Christians using the word "Allah" for God.<ref>[http://www.reuters.com/article/idUSTRE60713D20100108 Malaysian Muslims rally after church attacks] - Razak Ahmad and Julie Goh - Reuters, January 8, 2010</ref> The next day, a fourth church was damaged when unidentified attackers flung a home-made petrol bomb,<ref>[http://www.reuters.com/article/idUSTRE6080MV20100109 Fourth church attacked in Malaysia as Allah row deepens] - Niluksi Koswanage - Reuters, January 9, 2010</ref> and on Sunday three more churches were firebombed and another splashed with black paint.<ref>[http://www.cnn.com/2010/WORLD/asiapcf/01/10/malaysia.church.bombings/index.html 2 more churches in Malaysia firebombed in 'Allah' row] - CNN, January 10, 2010</ref><ref>[http://news.yahoo.com/s/ap/20100110/ap_on_re_as/as_malaysia_allah_ban Church attacks in Malaysia deepen racial tension] - Eileen Ng, Associated Press - Yahoo! News, January 10, 2010</ref> On Monday, January 11, a ninth church was vandalized when someone set fire to its door.<ref>[http://www.nytimes.com/2010/01/12/world/asia/12malaysia.html Ninth Church Vandalized in Malaysia as Tensions Rise] - Seth Mydans - The New York Times, January 11, 2010</ref> On Thursday, January 14, intruders ransacked the offices of the legal team that's defending a Malaysian Roman Catholic newspaper's right to use the word Allah in its Malay-language pages.<ref>[http://online.wsj.com/article/SB10001424052748703685004575002400210538066.html?mod=WSJ_World_LEFTSecondNews Malaysian Catholics' Lawyers Offices Ransacked] - James Hookway - Wall Street Journal, January 15, 2010</ref> The Grace Global Prayer church in Rasah, Seremban, became the tenth attacked after its windows were found broken on Friday, January 15.<ref>[http://themalaysianinsider.com/index.php/malaysia/49744-tenth-church-hit-attack-in-seremban Tenth church hit, attack in Seremban] - Syed Jaymal Zahiid - The Malaysian Insider, January 16, 2010</ref> On January 20, Malaysian police announced that they had arrested 8 suspects in connection to the January 7 attack on Kuala Lumpur's Metro Tabernacle Church, which had its office gutted by fire. It was the first and most serious of all the attacks on churches.<ref>[http://www.foxnews.com/story/0,2933,583414,00.html Malaysia Police Arrest 8 in Attack on Church] - Associated Press - Fox News, January 20, 2010</ref>

According to a PTI report for ZeeNews.com:

{{Quote|2=Non-Muslims in Malaysia's Selangor state have been asked to refrain from using 35 Islamic terms and references, including the word "Allah", either orally or in writing to propagate their religion.

If a formal complaint is lodged, the violator could be charged in a court under Selangor Shariah Criminal Offences Enactment 1995 and can be fined upto RM3,000 (about 35,000 rupees) or face two years' in jail or both.

The list of terms not to be used by non-Muslims include Allah, Firman Allah (Allah's decree), solat (daily prayers), Rasul (prophet), mubaligh (missionary), mufti, iman (faith), Kaabah (the Holy cubicle), Qiblat (direction in which the Muslims pray), and Haji (Muslims who have done his pilgrimage), Selangor Islamic Religious Department (Jais) director Mohammed Khusrin Munawi said.

"These are listed under the Control and Restriction of the Propagation of Non-Islamic Religious Enactment. They cannot be used to promote religions other than Islam," he noted.

The religious diktat comes amid attacks on nine churches and a Gurdwara in Malaysia following a court verdict to allow a Catholic magazine 'Herald' to use the word "Allah" when referring to God.<ref>[http://www.zeenews.com/news596153.html Non-Muslims not to use 35 Islamic terms: Diktat] - PTI - ZeeNews.com, January 15, 2010</ref>}}

In a further attempt to justify the ban, Islamic experts at a conference held by the Institute of Islamic Understanding Malaysia (IKIM) on January 21, 2010 in Kuala Lumpur declared that the translation of Allah as God was factually wrong because it contradicted the concept of God as espoused by Islam in Malaysia.<ref>[http://www.bernama.com/bernama/v5/newsgeneral.php?id=470194 Allah Not An Accurate Translation For God] - Bernama.com (Malaysian News Agency), January 23, 2010</ref> According to IKIM chairman Tun Abdullah Ahmad Badawi, the forum succeeded in achieving its objectives, which was to identify the causes and clarify the background of the problem on the translation from the perspective of religion, language social aspects and law. He stated,

{{Quote|2=The forum also stressed on the understanding and context of the use of Allah in the Quran, touched on Islamic jurisprudence on the use of the word Allah by religions and cultures other than Islam as well as reach a unity in thinking among Islamic experts and leaders.}}

Abdullah added that the stand of the experts would be brought to the attention of the government and that another forum on managing crises between religions would also be organized by IKIM on Jan 25. This forum would involve leaders of the Malaysian Consultative Council on Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) and was aimed at seeking solutions to misunderstandings to preserve the multi-racial harmony in the country. Abdullah said IKIM hoped the followers of all religions respected the boundaries of their own religions so that unwanted incidents like what happened recently would not recur. He stated,

{{Quote|2=In today's discussion, we all agreed that all Malaysians must respect and uphold the Constitution of Malaysia, which allows freedom of religion to be practiced in peace and harmony.}}

==See Also==

{{Hub4|Free Speech|Free Speech}}

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

[[Category:Apostasy]]
[[Category:Atheism]]
[[Category:Shariah (Islamic Law)]]
[[Category:Kafir (infidel)]]
[[Category:Freedom of speech]]
[[Category:Human rights]]
[[Category:Criticism of Islam]]
[[Category:Caliphate]]

Islam and Freedom of Speech

2026-03-21T22:38:49Z

Asmith: fixing language

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{{Quote|1=[{{Reference archive|1=http://www.caliphate.eu/2009/04/islams-view-towards-freedom-of-speech.html|2=2013-06-21}} Islam's view towards Freedom of Speech] Caliphate Online|2=The concept of ‘freedom of speech’ is derived from the Capitalist ideology that is based on the belief that God and religion should be separated from life’s affairs (secularism). Human beings define how to live their lives free of the constraints of religion which is why freedom of individual, ownership, religion and speech are essential cornerstones of Capitalism. The right to speak and what are the limits of speech are therefore all defined by human beings.

This view completely contradicts Islam. In Islam it is the Creator of human beings Allah سبحانه وتعالى who gave the right of speech to people and defined the limits on what is acceptable and unacceptable speech.

The Messenger of Allah صلى الله عليه وسلم said: “Whosoever believes in Allah and the Last Day, then let him speak good (khair) or remain silent.”[Agreed upon. Narrated by Abu Hurayra.]

Khair in this hadith means Islam or what Islam approves of.[Hizb ut-Tahrir, ‘American Campaign to Suppress Islam,’ p. 23]}} 
According to traditional [[Islamic law]], it is a criminal offense to speak ill of [[Islam]], its [[Muhammad|Prophet]], and its holy Scriptures ([[Qur'an]] and [[Hadith]]). '''Blasphemy''' is punishable by death according to many traditional jurists.
[[File:Images-cfiv-0004.jpg|right|thumb|275px|The above scene is from a 2006 protest in London, UK. It was held in response to the printing of the Jyllands-Posten Danish cartoons. By the end of February 2006 more than 40 people had died<ref name="cartoon 1">[http://www.britannica.com/bps/additionalcontent/18/25734739/JOURNALISM-FOR-INTEGRATION-THE-MUHAMMAD-CARTOONS Journalism For Integration - The Muhammad Cartoons] - Encyclopedia Britannica</ref> as a result of the angry reaction from Muslims, and its continued republication has resulted in more than 200 deaths and hundreds of injuries.<ref name="cartoon 2">[http://www.foxnews.com/story/0,2933,547572,00.html Yale Removes Cartoons of Prophet Muhammad From Forthcoming Book, Citing Fears of Violence] - Fox News, September 8, 2009</ref> ([[Images:Calls_for_Islamic_Violence|more pictures]])]]
==What is Blasphemy?==

As defined by Islamic Scholars:
{{Quote|1=[http://muslim-canada.org/apostasy.htm Apostasy & Blasphemy in Islam] The Canadian Society of Muslims|2='''VII. Kitab al-fiqh Ala' al-Madahib al-Arba'ah'''1 by 'Abd al-Rahman Jaziri (Urdu translation) ''Excerpts and examples to further illustrate what constitutes blasphemy in Islam'' It is necessary to have evidence of two reliable witnesses corroborating each other before a Khazi (judge) shall be required to question the witnesses. Thereupon the witnesses will have to make statements describing the words uttered or the acts done which constitute apostasy.
Apostasy can be committed in two ways: (1) by uttering expressly by tongue that he is (or has become) a Mushrik , a polytheist (i.e. one who associates others with the One God and considers them to be worthy of worship) or, by saying something which is bound to connote in its meaning a denial of the existence of God, for instance to say that God has corporeal (physical, material) existence just like any other corporeal object, or (2) by the performance of an act in which one cannot avoid the clear conclusion that it is tantamount to 'kufr' (infidelity, denial of Islam), for example, to throw away with contempt the holy Qur'an or any part of it or even a single word of it; or to throw it in the fire in an insulting, contemptuous manner; or to throw it in such a place as a garbage dump where there are filthy, dirty and repulsive things; or in a spittoon etc. These acts would be blasphemous and constitute apostasy.
The same rules apply to the Most Beautiful Names of Allah as well as to books of Ahadith (Prophetic Traditions - i.e. records of the Prophet's sayings, doings and tacit approvals) and it would be considered blasphemy amounting to apostasy.
The same rules apply to books of Fiqh (Muslim jurisprudence) provided the acts are done with the intention of defaming or belittling with contempt the Islamic injunctions or the Islamic code of law. This would be regarded as blasphemy/apostasy.
Other examples of blasphemy/apostasy are:

• To believe in transmigration of souls or reincarnation because this amounts to rejecting the belief in life-after-death and the world of the Hereafter.

• To deny or reject something of which the whole Muslim Community (Ummah) is agreed upon, e.g. to hold that the obligatory ritual prayers or fasting are not obligatory or to deny legal permissibility (halal) of a thing on which the whole Muslim Community is agreed upon and which is definitely proven to be so on the basis of its proof from the holy Qur'an and Hadith mutawatir.

• To call names and use swear-words in respect of all such Messengers of God, Apostles, Prophets who are accepted as such by the whole Muslim Community.

• This same rule applies to angels.

• This same rule applies to angels and prophets with regard to fault-finding using taunting or derogatory or sarcastic language against them even in respect of their physical/bodily defects.

• To use sarcasm and belittling words in respect of the moral character or the way of life (religion) of the Prophet Muhammad or other prophets.

''1. 'Abd al-Rahman Jaziri, Urdu translation, Munzur Ahsan Abbasi, Kitab al-fiqh Ala' al-Madahib al-Arba'ah, Lahore, Pakistan, Ulama Academy, 1985''}}

==Punishment for Blasphemy==

===Qur'an===
Although the Qur'an does not specify in unequivocal terms any punishment for blasphemy, it speaks of some serious consequences for those who speak ill of Muhammad:

{{Quote|{{Quran-range|33|57|61}}|

'''Surely (as for) those who speak evil things of Allah and His Messenger''', Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace.
 
And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.
 
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.
 
If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while;
 
Cursed: '''wherever they are found they shall be seized and murdered''', a (horrible) murdering. }}

{{Main|If Anyone Slays a Person (Qur'an 5:32)|l1=If Anyone Slew a Person (Qur'an 5:32)}}

Also, Qur'an does specify a punishment for "spreading [[Qur'an, Hadith and Scholars:Mischief|mischief]]"<nowiki>:-</nowiki>

{{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|{{Quran|6|93}}|"Who can be more wicked than one who inventeth a lie against Allah?"}}

===Hadith and Other Islamic Writings===

[[Image:Beheading Prophet Muhammad. Muhammads cousin.jpg|right|thumb|210px|“Ali Beheading Nadr ibn al-Harith in the Presence of the Prophet Muhammad”, 7th Century Painting taken from Mustafa al-Darir’s Siyar-i-Nabi]]
Muhammad had said to his followers “Whoever curses a prophet kill him,” (Tabarani, Daraqutni)<ref>[http://www.khilaafah.com/Articles/07/sep/REVELATION%20FOR%20BELIEVERS.html Revelation for Believers concerning those who Insult prophets] - Khilaafah</ref> and there are many examples of people during his time who were guilty of blaspheming Islam and its Prophet. Most of these people were assassinated with Muhammad's blessing, and no punishment or compensation was imposed on the murderer.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_.60Abdullah_bin_Ubayy_bin_Salul_al-.60Aufi|<nowiki/>'Abdullah bin Ubai (bin Salul)]]''' - Muhammad asked his followers to kill this man for making "evil" statements about Muhammad's family.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Abu_.60Afak|Abu `Afak]]''' - Muhammad asked his followers to kill this man for making negative remarks about Muhammad and Islam.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Assassination_of_Ka.E2.80.99b_bin_Ashraf|Ka’b bin Ashraf]]''' - Muhammad asked his followers to kill this man for writing inflammatory poetry about Muhammad and Muslim women.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Murder_of_.60Asma.27_Bint_Marwan|Asma Bint Marwan]]''' - Muhammad asked his followers to kill this woman for composing inflammatory poetry about Islam and Muslims.

*'''[[Qur%27an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#Blind_Man.27s_Slave-Mother|Blind Man's Slave-Mother]]''' - When Muhammad learned that one of his followers had stabbed and killed his ''Umm walad'' (concubine with whom he had fathered a child) for making derogatory remarks about Muhammad, he declared that "'''no retaliation is payable for her blood.'''"

*'''[[Qur'an,_Hadith_and_Scholars:Muhammad_and_Mass_Murder#The_Murder_of_Al-Nadr_Bin_Al-Harith|Al-Nadr Bin Al-Harith]]''' - Al Nadir, a storyteller and poet who had mocked him. He was a prisoner of war who was not allowed to be ransomed by their clans and was executed on Muhammad's orders.

Some Muslims claim Muhammad had a Jewish neighbor who threw rubbish at him, and that one day the person became ill and Muhammad visited her. This story is not present in any Islamic texts, nor is it mentioned by any scholars of the past. Thus, this incident in Muhammad's life is most likely a [[List of Fabricated Hadith‎|fabrication]]. This also seems out of character for him according to the other extant sources available on him.

===Scholars===

{{Quote|[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006|[In Islamic Fiqh] there are absolutely no opinions, no variants, no exceptions...Muhammad ibn Sahnun said that even if a man claims that it is part of his religion to insult the Messenger, and so in his religion it is lawful, that makes no difference to us. If he openly insults our Messenger, may Allah bless him and grant him peace, then our religion makes it lawful to kill him. This surely is the inescapable centre of the current affair. The arrogant kuffar have to learn that the world contains a two-billion community who have a different set of Laws from theirs, and who can never be detached from that Law}}

{{Quote|Qadi 'Iyad ibn Musa al-Yahsubi|“Know that all who curse Muhammad, may Allah bless him and grant him peace, or blame him or attribute imperfection to him in his person, his lineage, his deen or any of his qualities, or alludes to that or its like by any means whatsoever, whether in the form of a curse or contempt or belittling him or detracting from him or finding fault with him or maligning him, the judgement regarding such a person is the same as the judgement against anyone who curses him. He is killed as we shall make clear. This judgement extends to anything which amounts to a curse or disparagement. We have no hesitation concerning this matter, be it a clear statement or allusion.
 
The same applies to anyone who curses him, invokes against him, desires to harm him, ascribes to him what does not befit his position or jokes about his mighty affair with foolish talk, satire, disliked words or lies, or reviles him because of any affliction or trial which happened to him or disparages him, because of any of the permissible and well-known human events which happened to him. All of this is the consensus of the ‘ulama' and the imams of fatwa from the time of the Companions until today.<ref>[http://www.shaykhabdalqadir.com/content/articles/Art054_06022006.html The Fiqh Concerning Those Who Insult The Messenger of Allah] - Shaykh Dr. Abdalqadir as-Sufi, February 6, 2006</ref>}}

{{Quote|1=[http://www.al-islam.org/Organizations/Aalimnetwork/msg00013.html Islamic law on Blasphemy] Dr. Takim, 'Aalim Network QR, December 8, 1995|2=According to Ayatullah al-Khu'i, it is incumbent (wajib) to kill one who insults or calumniates the Prophet when one hears the insults provided there is no danger to his self, reputation or wealth. Agha also extends this ruling to cover insults against the Imams and Bibi Fatima (A.S.). It is not essential to get the permission of a Hakim al-Shar' to carry out the act.}}

{{Quote|1=[http://www.islamicvoice.com/April2006/QuestionHour-DrZakirNaik/ Question Hour: Ruling for Blasphemy in Islam] Dr. Zakir Naik, Islamic Voice, April, 2006|2=In Islam, a person who has committed blasphemy can either be killed or crucified, or his opposite hands and feet can be cut off, or he can be exiled from that land. On the other hand, in other religions there is no other option except capital punishment. Islam at least has four options of punishment for an act of blasphemy.}}

Dr. Naik fails to mention that the other world religions mostly do not ifluence national penal codes of the countries where they are practiced to the same degree as Islam.

{{Quote|Asif Iftikhar, PhD student of Islamic Law at McGill and a visiting faculty member at LUMS and Pakistan College of Law|2=The Islamic state does have the right to punish the person who commits blasphemy against the Prophet.<ref>Usman Ghafoor - [http://www.jang.com.pk/thenews/aug2009-weekly/nos-09-08-2009/spr.htm#5 State has the right to punish] - The News, Jang Group Online Edition</ref> }}

{{Quote|1=[http://www.islamqa.com/en/ref/34725/defamation%20of%20the%20prophet Ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him)] Islam Q&A, Fatwa No. 43725|2=Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) discussed this matter at length and mentioned the ruling on one who tells lies about the Prophet (peace and blessings of Allaah be upon him) verbally, the ruling on one who tells lies about him in a report and the ruling on one who narrates a hadeeth knowing it to be false. He was of the view that the one who tells lies about him verbally is a kaafir. He said in al-Saarim al-Maslool ‘Ala Shaatim il-Rasool (2/328-399), after quoting the hadeeth of Buraydah:
A clan of Banu Layth in Madeenah was of two minds. A man had proposed marriage to one of their womenfolk during the Jaahiliyyah but they did not accept his proposal. He came to them wearing a hullah (a suit of clothing) and said: “The Messenger of Allaah gave me this hullah to wear and told me to rule over your wealth and your blood.” Then he went and stayed with that woman whom he loved. The people sent word to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “The enemy of Allaah is lying.” Then he sent a man and said: '''“If you find him alive – although I do not think that you will find him alive – then strike his neck (kill him). And if you find him dead then burn him with fire.” He said: This is what the Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning “one who tells lies about me deliberately.”''' Shaykh al-Islam said: “This is a saheeh isnaad according to the conditions of al-Saheeh and we do not find any fault in it.”
Then he said: There are two opinions concerning this hadeeth: 
1 – '''That the apparent meaning should be followed and the one who deliberately tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him) should be killed.''' Among those who were of this view were some who said that the one who does that becomes a kaafir thereby. This was the view of several including Abu Muhammad al-Juwayni. Ibn ‘Aqeel quoted his Shaykh, Abu’l-Fadl al-Hamdaani, as saying: “The innovators, liars and fabricators of hadeeth are worse than the heretics because the heretics want to attack Islam from without but these people want to attack it from within. They are like people who try to destroy a city from within whilst the heretics are like those who are laying siege to it from without, and those who are inside open up the fortress. So they are more dangerous to Islam than those who do not appear outwardly to be Muslims.”
The main point of this opinion is that telling lies about him (the Prophet (peace and blessings of Allaah be upon him)) is tantamount to telling lies about Allaah. Hence he said: “Telling lies about me is not like telling lies about one of you.” What the Messenger (peace and blessings of Allaah be upon him) commanded is what Allaah commanded, and it must be followed just as the commands of Allaah must be followed. Whatever he told us must be believed, just as whatever Allaah told us must be believed. Whoever rejects what he told us or refuses to follow his command is like one who rejects what Allaah told us or refuses to follow the command of Allaah. '''It is well known that the one who tells lies about Allaah by claiming to be a messenger or prophet of Allaah, or tells false things about Allaah, such as Musaylimah and other fabricators of his ilk, is a kaafir whose blood may be shed, and the same applies to one who tells lies about the Messenger of Allaah (peace and blessings of Allaah be upon him).'''
Thus it is clear that telling lies about him is tantamount to disbelieving in him. Hence Allaah mentions the two things together in the verse where He says (interpretation of the meaning):
“And who does more wrong than he who invents a lie against Allaah or denies the truth, when it comes to him?” [al-‘Ankaboot 29:68]
2 – The liar is to be punished severely, but he is not regarded as a kaafir and it is not permissible to kill him, because the factors that determine who is a kaafir and is to be killed are well known and this is not one of them. It is not permissible to affirm something for which there is no basis. Whoever says that he is not to be executed has to stipulate that telling lies about the Prophet (peace and blessings of Allaah be upon him) does not imply any criticism or defamation of him. '''But if he says that he heard him say something that implies belittling the Prophet (peace and blessings of Allaah be upon him) or criticizing him, such as the hadeeth about “the sweat of horses” and other such silly fabrications, this is obviously mocking him, and the one who says this is undoubtedly a kaafir whose blood may be shed.''' Those who were of the view that such a person is not to be executed responded to this hadeeth by saying that the Prophet (peace and blessings of Allaah be upon him) knew that he was a hypocrite so he killed him for that and not for lying, but this answer does not count for anything. }}

{{Quote|1=[http://www.islamqa.com/en/ref/14305/defamation%20of%20the%20prophet It is essential to respond to those who defame the Prophet (peace and blessings of Allaah be upon him)] Shaykh ‘Abd al-Rahmaan al-Barraak, Majallat al-Da’wah, Muharram, issue no. 1933. Islam Q&A, Fatwa No. 14305|2='''Defaming the Prophet (peace and blessings of Allaah be upon him) is a kind of kufr. If that is done by a Muslim then it is apostasy on his part, and the authorities have to defend the cause of Allaah and His Messenger (peace and blessings of Allaah be upon him) by executing the one who defamed him. If the one who defamed him repents openly and is sincere, that will benefit him before Allaah, although his repentance does not waive the punishment for defaming the Prophet (peace and blessings of Allaah be upon him), which is execution.'''
'''If the person who defames him is a non-Muslim living under a treaty with the Muslim state, then this is a violation of the treaty and he must be executed, but that should be left to the authorities.''' If a Muslim hears a Christian or anyone else defaming the Prophet (peace and blessings of Allaah be upon him) he has to denounce him in strong terms. It is permissible to insult that person because he is the one who started it. How can we not stand up the Prophet (peace and blessings of Allaah be upon him)? It is also obligatory to report him to the authorities who can carry out the punishment on him. '''If there is no one who can carry out the hadd punishment of Allaah and stand up for the Messenger (peace and blessings of Allaah be upon him) then the Muslim has to do whatever he can, so long as that will not lead to further mischief and harm against other people.''' But if a Muslim hears a kaafir defaming the Prophet (peace and blessings of Allaah be upon him) and he keeps quiet and does not respond for fear that this person may then defame him even more, this is mistaken thinking. }}

{{Quote|1=[http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=E&Id=17316&Option=FatwaId Blasphemy against the Prophet is an act of apostasy] Islam Web Fatwa Center, Fatwa No. 17316, December 11, 2007|2=If a Muslim commits blasphemy against the Prophet , this is an act of disbelief which takes him out of the fold of Islam. Allaah Says (what means): {Make no excuse; you have disbelieved [i.e. rejected faith] after your belief. If We pardon one faction of you—We will punish another faction because they were criminals.}[Quran 9:66] If joking is considered as an act of apostasy, then it is more confirmed for one who is saying it intentionally. '''If the blasphemer does not repent, he should be killed for his apostasy.''' However, if he sincerely repents to Allaah, Allaah will accept his repentance. Repentance expiates all sins, even Shirk (associating partners to Allaah). Allaah Knows best.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Taymiyyah|Whoever Curses the Prophet Peace and Blessings be Upon him, Muslim or Kafir, Must be Killed.}}

{{Quote|[http://islamicemirate.com/Books/Ibn%20Taymiyyah%20on%20Killing%20Whoever%20Curses%20the%20Prophet.pdf The Drawn Sword Against the One Who Curses the Messenger - Pages 31-33] Ibn Al-Munthir|"The general scholars agreed that whoever curses him, Peace and Blessings be upon him, must be killed. This was stated by Malik, Al-Layth, Ahmad, Ishaaq, and Ash-Shafi'ee, and Nu'man (Abu Hanifa) said that the Dhimmi (Jizya-paying non-Muslim) is not to be killed."}}

{{Quote|[http://www.islam-qa.com/en/ref/22809/insulting%20the%20prophet Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)] Shaykh al Munajid, Islam Q&A, Fatwa No. 22809|The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes '''he ordered that they should be executed''', if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.

Al-Saarim al-Maslool, 2/438

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed '''even if he repents''' and whether he is a Muslim or a kaafir.}}

{{Quote|[http://www.islam-qa.com/en/ref/14231/Crucify Some of the rulings on apostasy and apostates] Islam Q&A, Fatwa No. 14231|Waging war against Islam is not limited only to fighting with weapons, rather it may be done verbally such as defaming Islam or the Prophet (peace and blessings of Allaah be upon him), or attacking the Qur’aan, and so on. Waging verbal war against Islam may be worse than waging war against it with weapons in some cases.

Shaykh al-Islam Ibn Taymiyah said:

Muhaarabah (waging war against Islam) is of two types: physical and verbal. Waging war verbally against Islam may be worse than waging war physically – as stated above – '''hence the Prophet (peace and blessings of Allaah be upon him) used to kill those who waged war against Islam verbally''', whilst letting off some of those who waged war against Islam physically. This ruling is to be applied more strictly after the death of the Prophet (peace and blessings of Allaah be upon him). Mischief may be caused by physical action or by words, but the damage caused by words is many times greater than that caused by physical action; and the goodness achieved by words in reforming may be many times greater than that achieved by physical action. It is proven that waging war against Allaah and His Messenger (peace and blessings of Allaah be upon him) verbally is worse and the efforts on earth to undermine religion by verbal means is more effective.

Al-Saarim al-Maslool, 3/735 }}

==Practical Application in Islamic Countries==

===Saudi Arabia===

*2009 - '''Hadi bin Sa’id bin Hamad Al Mutif''', an Isma'ili death row prisoner, was sentenced to an additional 5 years imprisonment for criticizing the Saudi justice system.<ref>[http://www.reuters.com/article/oddlyEnoughNews/idUSTRE5824ED20090903?feedType=nl&feedName=usoddlyenough Man on death row gets jail term for TV criticism] – Reuters, September 3, 2009</ref> He was sentenced to death in 1996 for allegedly insulting the Prophet Muhammad in 1993. His trial had violated numerous international fair trial standards, and basic rules of due process had not been observed from the time of his arrest to his conviction.<ref>[http://www.hrw.org/en/news/2006/10/09/saudi-arabia-pardon-ismaili-sentenced-death Saudi Arabia: Pardon Isma'ili Sentenced to Death] – Letter to King Abdullah bin ‘Abd al-‘Aziz al-Sa’ud
, Human Rights Watch, October 9, 2006</ref>

*2008 - '''Ra'if Badawi''' was charged with “setting up an electronic site that insults Islam” for his website that details abuses by the Saudi religious police and questions the predominant interpretation of Islam (Wahhabism). Jeddah's prosecution service referred the case to the court and requested a 5-year prison sentence and a 3 million riyal (US$800,000) fine.<ref>[http://www.unhcr.org/refworld/country,,,,SAU,,482d4226c,0.html Saudi Arabia: Stop Trials for 'Insulting' Islam] – Human Rights Watch – UNHCR, May 13, 2008</ref>

*2007 - '''Sabri Bogday''', a Turkish barber, was sentenced to death on blasphemy charges after an unfair trial.<ref>[http://www.amnesty.org/en/library/asset/MDE23/014/2008/en/224d8f73-115a-11dd-a414-a101e24af105/mde230142008eng.html Saudi Arabia: Death penalty/ unfair trial, Sabri Bogday] - Amnesty International, April 23, 2008</ref> Thankfully, King Abdullah, after receiving correspondence from Turkey's president and prime minister, pardoned Bogday and he was released to Turkey.<ref>[http://www.arabnews.com/?page=1&section=0&article=118645&d=28&m=1&y=2009 Freed Turkish barber reaches home] - Ghazanfar Ali Khan - Arab News, January 28, 2009</ref>

*2005 - '''Muhammad al-Harbi''' was sentenced by a Saudi court to more than three years in prison and 750 lashes for speaking to his students about his views on a number of current topics, such as Christianity, Judaism and the causes of terrorism.<ref name="teachers">[http://www.hrw.org/en/news/2005/11/16/saudi-arabia-teachers-silenced-blasphemy-charges Saudia Arabia: Teachers Silenced on Blasphemy Charges] - Human Rights Watch, November 16, 2005</ref>

*2004 - '''Muhammad al-Sahimi''' was banned from teaching and sentenced to three years in prison and 300 lashes for endorsing allegedly un-Islamic sexual, social and religious practices because of his discussion on the varying concepts of love in poetry.<ref name="teachers" />

===Iran===

*2010 - '''Mohammad Reza Ali Zamani''' and '''Arash Rahmanipour''' were hanged on January 28 after being convicted of being "enemies of God" and members of an outlawed pro-monarchist group. The semi-official ISNA news agency said the two were charged with plotting to topple the government and had been tried in August – apparently implying that they were part of the protest movement over June's disputed presidential election. But opposition sources said the two were arrested three months before the elections.<ref>[http://www.guardian.co.uk/world/2010/jan/28/iran-executes-two-opposition-supporters Iran executes two opposition supporters] - Ian Black - Guardian.co.uk, January 28, 2010</ref>

*2002 - '''Hashem Aghajari''', an Iranian university professor, was originally sentenced to death on blasphemy charges after calling for religious reforms and declaring that Muslims were not "monkeys" who should blindly follow the teachings of clerics.<ref>[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP44502 The Call for Islamic Protestantism: Dr. Hashem Aghajari's Speech and Subsequent Death Sentence] - Ayelet Savyon - MEMRI: Special Dispatch - No. 445, December 2, 2002</ref> The case led to an international outcry, protests from thousands of Iranian students, and the resignation of twenty Tarbiat-Modarres University department chiefs.<ref>[http://www.nytimes.com/2002/11/17/world/iranian-scholars-protest.html Iranian Scholars Protest] - The New York Times, November 17, 2002</ref> Although he decided not to appeal the original verdict, his lawyer filed on his behalf.<ref>[http://www.nytimes.com/2002/12/03/world/world-briefing-middle-east-iran-scholar-s-death-sentence-appealed.html World Briefing | Middle East: Iran: Scholar's Death Sentence Appealed] - Nazila Fathi - The New York Times, December 3, 2002</ref> Under pressure from Iranians as well as the international community, the court reduced his sentence to three years imprisonment, and after serving two he was released on bail in 2004.<ref>[http://www.nytimes.com/2004/08/01/world/iran-frees-professor-set-to-die-for-speech.html Iran Frees Professor Set to Die for Speech] - The New York Times, August 1, 2004</ref>

===Pakistan===

{{Quote|1=[http://www.punjabpolice.gov.pk/user_files/File/pakistan_penal_code_xlv_of_1860.pdf Pakistan Penal Code] XLV of 1860, 6th October 1860|2=CHAPTER XV OF OFFENCES RELATING TO RELIGION

295. Injuring or defiling place of worship, with intent to insult the religion of any class

295-A. Deliberate and malicious acts intended to outrage religious feelings of any classby insulting Its religionor religious beliefs

295-B. Defiling, etc., of Holy Qur'an295-C. Use of derogatory remarks, etc., in respect of the Holy Prophet

296. Disturbing religious assembly

297. Trespassing on burial places, etc.

298. Uttering words, etc., with deliberate intent to wound religious feelings

298-A. Use of derogatory remarks, etc. in respect of holy personages

298-B.Misuse of epithets, descriptions and titles, etc. reserved for certain holy personagesor places

298-C.Person of Quadiani group, etc., calling himself a Muslim or preaching or propagating his faith}}

{{Quote|Section 295-C of the Pakistan Penal Code|2=Whoever by words, either spoken or written or by visible representation or by any imputation, innuendo, or insinuation, directly or indirectly, defiles the sacred name of the Holy Prophet Muhammad (PBUH) shall be punished with death or imprisonment for life and shall also be liable to fine.<ref>[http://www.dawnnews.tv/wps/wcm/connect/dawn-content-library/dawn/news/pakistan/death+only+punishment+for+blasphemy--za 'Death only punishment for blasphemy'] - The DAWN Media Group, April 22, 2009</ref>}}

{{Quote|Syed Munawar Hassan, Head of Jammat-e-Islami, September, 2009 |2=No true Muslim could tolerate blasphemy against Prophet Muhammad or against any prophets. Love of Prophet Muhammad is a fundamental part of Islamic faith.....The governor’s logic that since Islam teaches us to protect minorities and therefore blasphemy laws should be repealed is an extremely weak one.<ref>Dan Wooding & Sheraz Khurram Khan - [http://www.assistnews.net/Stories/2009/s09090116.htm Pakistani hardliners oppose suggestion to repeal Blasphemy Laws] - ASSIST News Service, September 18, 2009</ref>}}

*2011 - '''Mohamed Imran''' had been accused, jailed, tried and cleared of blasphemy, only to be gunned-down two weeks later.<ref>Nick Paton Walsh - [{{Reference archive|1=http://edition.cnn.com/2011/WORLD/asiapcf/04/13/pakistan.blasphemy.vigilantes/index.html|2=2011-04-15}} Pakistan's blasphemy vigilantes kill exonerated man] - CNN News, April 14, 2011</ref>
*2011 - Although no-one convicted under the blasphemy law has been executed, more than 30 accused have been killed by lynch mobs.<ref>[{{Reference archive|1=http://www.bbc.co.uk/news/world-south-asia-12617562|2=2011-03-04}} Pakistan Minorities Minister Shahbaz Bhatti shot dead] - BBC News, March 2, 2011</ref>
*2010 - '''Rubina Bibi''', a Christian woman, was arrested after a Muslim woman accused her of blasphemy. The woman claimed Rubina Bibi made a derogatory remark about the Prophet Muhammad. As of March 24, she is still imprisoned.<ref>[http://www.compassdirect.org/english/country/pakistan/16720/ Christian Woman Jailed under Pakistan’s ‘Blasphemy’ Laws] - Compass Direct News, March 24, 2010</ref>
*2010 - '''Munir Masih''' and '''Ruqqiya Bibi''', a Christian couple, were convicted for touching the Qur'an without washing their hands and sentenced to 25 years imprisonment.<ref>[http://www.asianews.it/news-en/Punjab:-Christian-couple-touches-Qur%E2%80%98an-with-dirty-hands,-gets-25-years-in-prison-17778.html Punjab: Christian couple touches Qur‘an with dirty hands, gets 25 years in prison] - Fareed Khan - AsiaNews.it, March 3, 2010</ref>
*2010 - '''Qamar David''', a Christian arrested in 2006,<ref>[http://www.asianews.it/news-en/Karachi,-a-Christian-sentenced-to-life-imprisonment-for-blasphemy-17749.html Karachi, a Christian sentenced to life imprisonment for blasphemy] - Fareed Khan - AsiaNews.it, February 27, 2010</ref> was found guilty of outraging the religious feelings of Muslims and sentenced to life imprisonment for blasphemous messages he sent with his cellphone.<ref>[http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/the-newspaper/national/life-term-for-blasphemy-accused-620 Life term for blasphemy accused] - Ishaq Tanoli - The DAWN Media Group, February 26, 2010</ref>
*2010 - '''Imran Masih''', a 22-year-old Christian shopkeeper, was beaten by a Muslim mob, arrested, and sentenced to life imprisonment for burning what a rival shopkeeper claimed were pages of the Qur'an.<ref>[http://www.compassdirect.org/english/country/pakistan/14329/ Pakistani Christian Sentenced to Life under ‘Blasphemy’ Law] - Compass Direct News, January 22, 2010</ref>
*2009 - '''Hector Aleem''', a 51-year-old human rights activist, was severely beaten and tortured in January 2009 on blasphemy charges after objecting to the destruction of a church.<ref>[https://www.europarl.europa.eu/doceo/document/E-7-2011-000496_EN.html The Case of Hektor Aleem in Pakistan] - European Parliament, 19 January 2011</ref> As of 2014, Aleem had been released.
*2005 - '''Younus Shaik''', author of ''Shaitan Maulvi'' (Satanic Cleric), was arrested and sentenced to life imprisonment for writing the allegedly blasphemous book about the Qur’an and the Islamic justice system.<ref>[http://www.gulf-times.com/site/topics/article.asp?cu_no=2&item_no=48330&version=1&template_id=41&parent_id=23 Court gives life term to blasphemy author] - AFP - Gulf Times, August 13, 2005</ref>
*2002 - '''Anwar Keneth''', a 40-year-old former government official, was sentenced to death for declaring that he is the Christ and that Islam is a fake religion. Khalid Gill, a leader and spokesman for Pakistan's Christian Liberation Front, said, "We think justice has not been done in the case of Anwar Keneth. [He] should have been treated at a mental hospital."<ref>[http://articles.latimes.com/2002/jul/19/world/fg-briefs19.1 Man Sentenced to Die in Blasphemy Case] - Los Angeles Times, July 19, 2002</ref>
*1996 - '''Zaibun Nisa''' ("Zebunnisa"), a mentally retarded woman, was imprisoned for over 13 years for blasphemy and had never seen the inside of a courtroom until July 2010 when a Pakistani court finally ordered her release.<ref>[http://www.dailytimes.com.pk/default.asp?page=2009\09\17\story_17-9-2009_pg13_1 Mentally challenged woman accused of blasphemy: '' ‘Woman not presented in court for 13 years’ ''] - Daily Times, September 17, 2009</ref><ref>[http://www.bbc.co.uk/news/world-south-asia-10739623 Mentally-ill Pakistan 'blasphemer' is released] - M. Ilyas Khan - BBC News, July 23, 2010</ref>

===Afghanistan===

*2008 - '''Pervez Kambakhsh''', a journalist, was sentenced to death by a city court in Mazar-e-Sharif for downloading and distributing an article insulting Islam. He was arrested in 2007 after downloading material relating to the role of women in Islamic societies. His conviction and sentence was upheld by Afghanistan's upper house of parliament.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7216976.stm Afghan senate backs death penalty] - BBC News, January 30, 2008</ref> A day later the upper house quickly withdrew its support for his death sentence claiming that it had been a 'technical mistake' and had been unconstitutional. The support for the death sentence had been signed by the senate leader Sibghatullah Mojaddedi.<ref>[http://news.bbc.co.uk/2/hi/south_asia/7220195.stm Afghan senate's blasphemy retreat] - Charles Haviland - BBC News, January 31, 2008</ref> The death sentence was later changed to twenty years imprisonment,<ref>[http://www.hrw.org/en/news/2009/03/10/afghanistan-20-year-sentence-journalist-upheld Afghanistan: 20-Year Sentence for Journalist Upheld] - Human Rights Watch, March 10, 2009</ref> but President Karzai secretly pardoned Kambakhsh and he was able to escape the country.<ref>[http://www.independent.co.uk/news/world/asia/free-at-last-student-in-hiding-after-karzais-intervention-1782909.html Free at last: Student in hiding after Karzai's intervention] - Kim Sengupta - The Independent, September 7, 2009</ref> Afghanistan's upper house of parliament condemned the release of Kambakhsh as contrary to Islamic values and issued the following statement:<ref>[http://www.worldbulletin.net/news_detail.php?id=47205 Afghan parliament calls for punishment of "blasphemy" reporter] - Reuters - World Bulletin, September 14, 2009</ref>
{{Quote|2=The members of Meshrano Jirga (Upper House) expressed concern that this was not the first time a person sentenced for apostasy and impiety with the cooperation of anti-Islamic organisations is freed from punishment.}}

==In History==

==='Umar bin Al-Khattab's Restrictions on Expression and Speech===
{{Main|Analysis of the Pact of Umar}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=9&tid=20986 Paying Jizyah is a Sign of Kufr and Disgrace] Tafsir Ibn Kathir|2=The scholars of Hadith narrated from `Abdur-Rahman bin Ghanm Al-Ash`ari that he said, "I recorded for `Umar bin Al-Khattab, may Allah be pleased with him, the terms of the treaty of peace he conducted with the Christians of Ash-Sham: `In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims. We will not prevent any Muslim from resting in our churches whether they come by day or night, and we will open the doors [of our houses of worship] for the wayfarer and passerby. Those Muslims who come as guests, will enjoy boarding and food for three days. We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. We will not teach our children the Qur'an, publicize practices of Shirk, invite anyone to Shirk or prevent any of our fellows from embracing Islam, if they choose to do so. We will respect Muslims, move from the places we sit in if they choose to sit in them. '''We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names''', or ride on saddles, hang swords on the shoulders, collect weapons of any kind or carry these weapons. '''We will not encrypt our stamps in Arabic''', or sell liquor. We will have the front of our hair cut, wear our customary clothes wherever we are, wear belts around our waist, '''refrain from erecting crosses on the outside of our churches and demonstrating them and our books in public in Muslim fairways and markets. We will not sound the bells in our churches, except discretely, or raise our voices while reciting our holy books inside our churches in the presence of Muslims, nor raise our voices [with prayer] at our funerals, or light torches in funeral processions in the fairways of Muslims, or their markets'''. We will not bury our dead next to Muslim dead, or buy servants who were captured by Muslims. We will be guides for Muslims and refrain from breaching their privacy in their homes.' When I gave this document to `Umar, he added to it, 'We will not beat any Muslim. These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'"}}

===Classic Islamic Law===

The following excerpts are from the [http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728/ref=sr_1_1?ie=UTF8&s=books&qid=1255736904&sr=8-1#reader_0915957728 ''Reliance of the Traveler: A Classic Manual of Islamic Sacred Law''] (Umdat Al-Salik) by Ahmad ibn Naqib al-Misri and Nuh Ha Mim Keller:
'''Acts of disbelief (including verbal denials) are punished by death:'''
{{Quote|2='''f1.3''' Someone raised among Muslims who denies the obligatoriness of the prayer, zakat, fasting Ramadan, the pilgrimage, or the unlawfulness of wine and adultery, or denies something else upon which there is scholarly consensus (ijma', def: b7) and which is necessarily known as being of the religion (N: ''necessarily known'' meaning things that any Muslim would know about if asked) thereby becomes an unbeliever (kafir) and is executed for his unbelief (O: if he does not admit he is mistaken and acknowledge the obligatoriness or unlawfulness of that which there is scholarly consensus upon. As for if he denies the obligatoriness of something there is not consensus upon, then he is not adjudged an unbeliever).}}

'''Non-Muslims do not have freedom of expression or speech:'''
{{Quote|2='''o11.5''' Such non-Muslim subjects are obliged to comply with Islamic rules that pertain to safety and indemnity of life, reputation, and property. In addition, they:

(6) are forbidden to openly display wine or pork, (A: to ring church bells or display crosses,) recite the Torah or Evangel aloud, or make a public display of their funerals and feastdays;

'''o11.10''' The agreement [with the state] is also violated (A: with respect to the offender alone) if the state has stipulated that any of the following things break it, and one of the subjects does so anyway, though if the state has not stipulated that these break agreement, then they do not; namely, if one of the subject people:

(3) leads a Mulim away from Islam;

(5) or mentions something impermissible about Allah, the Prophet (Allah bless him and give him peace), or Islam.

'''o11.11''' When a subject's agreement with the state has been violated, the caliph chooses between the four alternatives mentioned above in connection with prisoners of war (o9.14). [See information below.]

'''o9.13''' When a child or woman is taken captive, they become slaves by the fact of capture, and the woman's previous marriage is immediately annulled.
'''o9.14''' When an adult male is taken captive, the caliph (def: o25) considers the interests (O: of Islam and the Muslims) and decides between the prisoner's death, slavery, release without paying anything, or ransoming himself in exchange for money or for a Muslim captive held by the enemy. If the prisoner becomes a Muslim (O: before the caliph chooses any of the four alternatives) then he may not be killed, and one of the other three alternatives is chosen.}}

==In the Modern World==

===The Muhammad Cartoons Controversies===
{{Main|Muhammad Cartoon Controversies}}

===The Murder of Theo van Gog===
{{Main|Theo van Gogh}}
*

===Geert Wilders and ''Fitna''===

{{Quote|1=Alaeddin Boroujerdi, a senior Iranian lawmaker and head of the Majlis National Security and Foreign Policy Commission, 2008|2=If Holland will allow the broadcast of this movie, the Iranian parliament will request to reconsider our relationship with it. In Iran, insulting Islam is a very sensitive matter and if the movie is broadcasted it will arouse a wave of popular hate that will be directed towards any government that insults Islam.<ref>[http://www.foxnews.com/story/0,2933,324406,00.html Iran Warns Netherlands Not to Air Controversial 'Anti-Muslim' Film] - Fox News, January 21, 2008</ref>}}
{{Quote|1=Zabihullah Mujahid, a spokesperson for the Taliban, 2008|2=We in Afghanistan shall step up the attacks against the Dutch troops if the film is aired.<ref>[http://www.expatica.com/nl/news/local_news/Taliban-threatens-attacks-because-of-Wilders-film.html Taliban threatens attacks because of Wilders film] - Expatica, February 28, 2008</ref>}}

Great Britain's Home Office denied entry to Dutch MP [[w:Geert Wilders|Geert Wilders]] when he attempted to enter England on invitation from the UK Independence Party's Lord Pearson to show his controversial film ''Fitna'' at the House of Lords.<ref>[http://news.bbc.co.uk/2/hi/7885918.stm Dutch MP refused entry to Britain] - BBC News, February 12, 2009</ref> The movie raised ire among Muslims around the world. Pakistan's largest Muslim party, Jamaat-e-Islami, organized a protest outside a mosque in Karachi, and some protesters demanded Pakistan cut diplomatic relations with the Netherlands.<ref>[http://www.usatoday.com/news/world/2008-03-28-2776464862_x.htm Pakistanis protest Dutch film] - Associated Press - USA Today, March 28, 2008</ref> Jordan charged Wilders with blasphemy and contempt of Muslims for making an anti-Koran film and ordered him to stand trial in the kingdom.<ref>[http://www.reuters.com/article/worldNews/idUSL015190420080701 Jordan charges Dutch politician with blasphemy] - Reuters, July 1, 2008</ref> In 2009, the Dutch court ordered prosecutors to put Wilders on trial for making anti-Islamic statements.<ref>[http://news.bbc.co.uk/2/hi/europe/7842344.stm Islam film Dutch MP to be charged] - BBC News, January 21, 2009</ref> In response to the indictments, Wilders said he wants to put Islam on trial and that he is “considering calling on radical imams and other idiots as witnesses.”<ref>[http://www.israelnationalnews.com/News/News.aspx/133418 Geert Wilders May Ask 'Muslim Idiots' to Testify in Hate Trial] - Tzvi Ben Gedalyahu - Israel National News, September 14, 2009</ref> His trial was set for January 2010.<ref>[http://www.dutchnews.nl/news/archives/2009/09/wilders_discrimination_case_in.php Wilders' discrimination case in January] - DutchNews.nl, September 14, 2009</ref> On October 13, 2009 Geert Wilders won his appeal to Britain's Asylum and Immigration Tribunal against the British government ban.<ref>[http://uk.reuters.com/article/idUKTRE59C34D20091013?rpc=401 Dutch anti-Islam MP overturns British ban] - Reuters, October 13, 2009</ref> On November 24, 2009 the Turkish Foreign Ministry said that a planned visit to Turkey by Dutch members of parliament would not be welcome if the delegation included Geert Wilders.<ref>[http://www.spiegel.de/international/world/0,1518,663638,00.html Turkey Frets about Geert Wilders' Planned Visit] - Bram Vermeulen - Spiegel Online International, November 26, 2009</ref> Wilders' called the Turkish Foreign Ministry's reaction "very stupid."<ref>[http://www.hurriyetdailynews.com/n.php?n=far-right-politician-slams-turkey8217s-reaction-as-8216stupid8217-2009-11-26 Far-right politician slams Turkey's reaction as 'stupid'] - Fulya Ozerkan - Hurriyet Daily News, November 26, 2009</ref>

:*

===The Satanic Verses Controversy===
{{Main|Satanic Verses Controversy}}

===Hurting the Sentiments of Muslims is a Crime in India===

During a summer of 2009 interview with ''Time 'N Style Luxury'' magazine, the Muslim Bollywood actor Shah Rukh Khan reportedly made this statement when asked his opinion about the most impressive figure in history:<ref>[http://www.desihits.com/blog/article/srk-the-controversy-king-20090618 Did Shahrukh Khan Compare the Prophet Mohammad to Hitler?] - Desi Hits!, June 18, 2009</ref>
{{Quote|2=There are lots of them, some negative ones like Hitler, then Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent time - Nelson Mandela. And there are the nice ones like Gandhiji and Mother Teresa.}}

In India a complaint was registered against Khan and the publisher of ''Time 'N Style'':<ref>[http://gulfnews.com/news/world/india/shah-rukh-khan-accused-of-insult-to-islam-1.72761 Shah Rukh Khan accused of insult to Islam] – Gulf News, June 21, 2009</ref>
{{Quote|1=Prakash George, senior police inspector of Bandra police station|2=We have registered an FIR (first information report) against Shah Rukh Khan after we received an application from an advocate who alleged that the actor made some statements hurting the sentiments of Muslims. Complainant Khalid Babu Querishi alleged that in the July issue of the ''Time and Style'' magazine, Shah Rukh used objectionable language against the Prophet which was unacceptable.}}

Mufti Mohammed Shoeb Raza Qadri and Mufti Muti-ur-Rehman of the Darul-uloom-Mazhar-e-Islam stated that the entire Muslim community was hurt by Khan's statements and they issued a fatwa. Mufti Mohammad called Shahrukh a Kafir (non-believer) and such person should be thrown out of Islam. He also said that in an Islamic state such remarks would have called for a death penalty against the accused. He declared that Shahrukh's marriage with Gauri was nullified and Shahrukh must not be allowed to be buried in any Muslim graveyard.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

Shah Rukh responded to the accusations in an SMS message to IANS:<ref>[http://www.haqeeqat.org/2009/06/22/shah-rukh-khan-reacts-comments-on-prophet-mohammad-a-writing-error/ Shah Rukh Khan Reacts: Comments on Prophet Mohammad a Writing Error] – Omer Jamil – Haqeeqat.org, June 22, 2009</ref>
{{Quote|2=Obviously I think that there is no more important figure in history than Prophet Mohammad in the most positive way possible. Also, being a Muslim and standing up for the tenets of Islam is my most important agenda. If they (MAC) have seen my interviews on TV about Islam and Prophet Mohammad, they would know it’s a writing error and not a thought or view that I believe in…}}

Time 'N Style clarified the interview and corrected the quote:<ref>[http://www.timenstyle.com/luxury/interview.html Interview with Shah Rukh Khan] - Time 'N Style Luxury, Issue June-July 2009</ref>
{{Quote|2=''The most impressive figure in history, according to you?'' 
There are lots of them, some negative ones like Hitler. On the other hand there are nice ones like Napoleon, Winston Churchill and if I can call it history, then Prophet Mohammed and from recent times - Nelson Mandela. And also Gandhiji and Mother Teresa who are equally impressive.}}

Bareilly-based Markazi Darul Ifta, an authority for issuing fatwas, dismissed the fatwas issued by clerics. They stated that since Shahrukh has issued clarification that he was misrepresented in his alleged statements he should not be held guilty.<ref>[http://entertainment.oneindia.in/bollywood/news/2009/shahrukh-khan-fatwa-230609.html Shahrukh Khan gets a 'fatwa'] - Subhadeep Bhattacharjee – One India, June 23, 2009</ref>

===Malaysian Christians can't use the word "Allah" in worship===

In 2007, Malaysia's internal security ministry ruled the term Allah -- long used by Christians in Malaysia to refer to God -- could no longer be used by non-Muslims.<ref>[http://uk.reuters.com/article/idUKKLR31690620071228?pageNumber=1&virtualBrandChannel=0 Malaysia faces Christian outcry over word "Allah"] - Jalil Hamid & David Fogarty - Reuters UK, December 28, 2007</ref> When the Herald, the Catholic Church's weekly newsletter, used the word "Allah" it was warned that it was at risk of losing its publication permit.<ref>[http://www.wnd.com/news/article.asp?ARTICLE_ID=59414 Christians banned from saying 'Allah'] - WorldNetDaily, December 28, 2007</ref>

In early 2009, the Malaysian government issued a new decree restoring a ban on Christian publications using the word "Allah" to refer to God. Home Affairs Minister Syed Hamid Albar said a previous Feb. 16 decree that allowed Christian publications to use the word as long as they specified the material was not for Muslims was a mistake.<ref>[http://www.foxnews.com/story/0,2933,503504,00.html Malaysia Restores 'Allah' Ban for Christians] - Associated Press - Fox News, March 2, 2009</ref>

In November 2009, the Malaysian government seized 10,000 Bibles because they contained the word Allah to refer to God. The government claimed that the word Allah is Islamic and that its use in Bibles could upset Muslims.<ref>[http://news.bbc.co.uk/2/hi/asia-pacific/8343626.stm Malaysia withholds 'Allah Bibles'] - Robert Pigott - BBC News, November 4, 2009</ref>

The Roman Catholic Church challenged the ban in court, and in late December 2009 the High Court said it was the constitutional right for the Catholic newspaper, the Herald, to use the word "Allah."<ref>[http://www.reuters.com/article/idUSTRE5BU0XV20091231 Malaysian court rules Catholic paper can use "Allah"] - Royce Cheah - Reuters, December 31, 2009</ref> The public outcry was intense. On Friday, January 8, three churches in Malaysia were attacked: one was gutted and the other two firebombed. Muslims held rallies after the attacks to protest against Christians using the word "Allah" for God.<ref>[http://www.reuters.com/article/idUSTRE60713D20100108 Malaysian Muslims rally after church attacks] - Razak Ahmad and Julie Goh - Reuters, January 8, 2010</ref> The next day, a fourth church was damaged when unidentified attackers flung a home-made petrol bomb,<ref>[http://www.reuters.com/article/idUSTRE6080MV20100109 Fourth church attacked in Malaysia as Allah row deepens] - Niluksi Koswanage - Reuters, January 9, 2010</ref> and on Sunday three more churches were firebombed and another splashed with black paint.<ref>[http://www.cnn.com/2010/WORLD/asiapcf/01/10/malaysia.church.bombings/index.html 2 more churches in Malaysia firebombed in 'Allah' row] - CNN, January 10, 2010</ref><ref>[http://news.yahoo.com/s/ap/20100110/ap_on_re_as/as_malaysia_allah_ban Church attacks in Malaysia deepen racial tension] - Eileen Ng, Associated Press - Yahoo! News, January 10, 2010</ref> On Monday, January 11, a ninth church was vandalized when someone set fire to its door.<ref>[http://www.nytimes.com/2010/01/12/world/asia/12malaysia.html Ninth Church Vandalized in Malaysia as Tensions Rise] - Seth Mydans - The New York Times, January 11, 2010</ref> On Thursday, January 14, intruders ransacked the offices of the legal team that's defending a Malaysian Roman Catholic newspaper's right to use the word Allah in its Malay-language pages.<ref>[http://online.wsj.com/article/SB10001424052748703685004575002400210538066.html?mod=WSJ_World_LEFTSecondNews Malaysian Catholics' Lawyers Offices Ransacked] - James Hookway - Wall Street Journal, January 15, 2010</ref> The Grace Global Prayer church in Rasah, Seremban, became the tenth attacked after its windows were found broken on Friday, January 15.<ref>[http://themalaysianinsider.com/index.php/malaysia/49744-tenth-church-hit-attack-in-seremban Tenth church hit, attack in Seremban] - Syed Jaymal Zahiid - The Malaysian Insider, January 16, 2010</ref> On January 20, Malaysian police announced that they had arrested 8 suspects in connection to the January 7 attack on Kuala Lumpur's Metro Tabernacle Church, which had its office gutted by fire. It was the first and most serious of all the attacks on churches.<ref>[http://www.foxnews.com/story/0,2933,583414,00.html Malaysia Police Arrest 8 in Attack on Church] - Associated Press - Fox News, January 20, 2010</ref>

According to a PTI report for ZeeNews.com:

{{Quote|2=Non-Muslims in Malaysia's Selangor state have been asked to refrain from using 35 Islamic terms and references, including the word "Allah", either orally or in writing to propagate their religion.

If a formal complaint is lodged, the violator could be charged in a court under Selangor Shariah Criminal Offences Enactment 1995 and can be fined upto RM3,000 (about 35,000 rupees) or face two years' in jail or both.

The list of terms not to be used by non-Muslims include Allah, Firman Allah (Allah's decree), solat (daily prayers), Rasul (prophet), mubaligh (missionary), mufti, iman (faith), Kaabah (the Holy cubicle), Qiblat (direction in which the Muslims pray), and Haji (Muslims who have done his pilgrimage), Selangor Islamic Religious Department (Jais) director Mohammed Khusrin Munawi said.

"These are listed under the Control and Restriction of the Propagation of Non-Islamic Religious Enactment. They cannot be used to promote religions other than Islam," he noted.

The religious diktat comes amid attacks on nine churches and a Gurdwara in Malaysia following a court verdict to allow a Catholic magazine 'Herald' to use the word "Allah" when referring to God.<ref>[http://www.zeenews.com/news596153.html Non-Muslims not to use 35 Islamic terms: Diktat] - PTI - ZeeNews.com, January 15, 2010</ref>}}

In a further attempt to justify the ban, Islamic experts at a conference held by the Institute of Islamic Understanding Malaysia (IKIM) on January 21, 2010 in Kuala Lumpur declared that the translation of Allah as God was factually wrong because it contradicted the concept of God as espoused by Islam in Malaysia.<ref>[http://www.bernama.com/bernama/v5/newsgeneral.php?id=470194 Allah Not An Accurate Translation For God] - Bernama.com (Malaysian News Agency), January 23, 2010</ref> According to IKIM chairman Tun Abdullah Ahmad Badawi, the forum succeeded in achieving its objectives, which was to identify the causes and clarify the background of the problem on the translation from the perspective of religion, language social aspects and law. He stated,

{{Quote|2=The forum also stressed on the understanding and context of the use of Allah in the Quran, touched on Islamic jurisprudence on the use of the word Allah by religions and cultures other than Islam as well as reach a unity in thinking among Islamic experts and leaders.}}

Abdullah added that the stand of the experts would be brought to the attention of the government and that another forum on managing crises between religions would also be organized by IKIM on Jan 25. This forum would involve leaders of the Malaysian Consultative Council on Buddhism, Christianity, Hinduism, Sikhism and Taoism (MCCBCHST) and was aimed at seeking solutions to misunderstandings to preserve the multi-racial harmony in the country. Abdullah said IKIM hoped the followers of all religions respected the boundaries of their own religions so that unwanted incidents like what happened recently would not recur. He stated,

{{Quote|2=In today's discussion, we all agreed that all Malaysians must respect and uphold the Constitution of Malaysia, which allows freedom of religion to be practiced in peace and harmony.}}

==See Also==

{{Hub4|Free Speech|Free Speech}}

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

[[Category:Apostasy]]
[[Category:Atheism]]
[[Category:Shariah (Islamic Law)]]
[[Category:Kafir (infidel)]]
[[Category:Freedom of speech]]
[[Category:Human rights]]
[[Category:Criticism of Islam]]
[[Category:Caliphate]]

Houri (Heavenly Virgin)

2026-03-21T04:29:29Z

Asmith: Rejected the last 3 text changes (by Ibnsarah) and restored revision 139743 by Lightyears: do not cite wikipedia

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[[Image:72-houris.jpg|right|thumb|250px|An artist impression of the 72 virgins.]]

'''Houris''' (Arabic, various forms: حوري ,حورية ,حور ,أحور ,حوراء‎), or heavenly virgins, are a variety of celestial being that, according to [[Scriptures|Islamic scriptures]], serve as a key attraction of Heaven or [[Heaven|''Jannah'']] ([[Arabic]]: جنّة‎ '<nowiki/>'''Jannah''''; plural: ''Jannat''). Houris are mentioned in [[Qur'an|Qur'anic]] text as a reward for believing men in the afterlife. According to the Quran, once in Jannah, believers are wed to virgin houris who have "full grown", "swelling" or "pears-shaped" breasts.<ref name="Sura 44 54">"''Even so (it will be). And We shall wed them unto fair ones with wide, lovely eyes.''" - {{Quran|44|54}}</ref><ref>Several translators like Hilali-Khan ([http://al-quran.info/default.aspx#&&sura=1&trans=en-hilali-khan&show=both,quran-uthmani&format=rows&ver=1.00 Noble Quran, translated by Hilali-Khan]), Arthur John Arberry, Abdul Daryabadi, Umm Muhammad, Edward Henry Palmer, Ahmed Ali, John Medows Rodwell, Ali Ünal, George Sale, Muhammad Sarwar, and Tahir-ul-Qadri ([http://www.quranbrowser.com/ Quran browser], {{Qtt|78|33}}) have translated {{quran|78|33}} as referring to "full grown", "swelling" or "pears-shaped" breasts.</ref><ref name="Kathir7833">"''This [Qur'an 78:33] means round breasts. They meant by this that the breasts of these girls will be fully rounded and not sagging, because they will be virgins, equal in age.''" - {{cite book |url=http://www.tafsir.com/default.asp?sid=78&tid=56825 |author=Ibn Kathir |title=Tafsir Ibn Kathir, Abridged, Volume 10 Surat At-Tagabun to the end of the Qur'an |pages=333-334}}</ref> The Quran provides a physical and personal description of the houri and denotes them as awards to believers. A [[hadith]] graded [[Sahih]] (authentic) details the number of houris that will be awarded to [[Martyr|martyrs]] (see "72 Virgins Hadith Narrations" below).

Orthodox Muslim theologians such as [[al-Ghazali]] (1058 - 1111 CE) and al-Ash'ari (874 - 935 CE) have discussed the Houris as being rewards and pleasures found in heaven. Al-Ghazali, in particular, refers to a hadith that describes heaven as a [[Slavery|slave]] market where there will be "no buy and sale, but... If any man will wish to have sexual intercourse with a woman, he will do at once."<ref>"''Ali reported that the Apostle of Allah said, "There is in Paradise a market wherein there will be no buying or selling, but will consist of men and women. When a man desires a beauty, he will have intercourse with them.''" - Mishkat al-Masabih (edited by Maulana Fazlul Karim), Vol. 4, p. 172, No. 34</ref><ref name="Religious_Sciences3">{{cite web|url=http://www.nderf.org/islamic_views_death.htm |title=Ihya Uloom Ed-Din (The Revival of the Religious Sciences) Vol. 4 |author=Al Ghazzali|quote=A man asked the Prophet : 0 Prophet of God, will the inmates of Paradise have sexual intercourse ? He said: Anybody among them will be given sexual strength of seven, persons among you. The Prophet said : An inmate of Paradise will have five hundred hurs, four thousand unmarried women and eight thousand widowed women. Each of them will keep embracing him for the duration of his whole worldly life time. He also said: There will be markets in Paradise in which there will be no buy and sale, but there will be men and women. If any man will wish to have sexual intercourse with a woman, he will do at once. The Hurs will sing in Paradise on divine purity and praise-we are most beautiful Hurs and we are for the honoured husbands.|series=Death and Subsequent Events 430 |archiveurl=http://www.webcitation.org/query?url=http://www.nderf.org/islamic_views_death.htm&date=2012-12-03 |archivedate=2012-12-03 |deadurl=no}}</ref> The same hadith is quoted by Ibn Kathir, in his [[Tafsir|Qur'anic Commentary]], the Tafsir ibn Kathir<ref>[http://www.islam-universe.com/tafsir_ibn_kathir/55.51771.html These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an]</ref>. The houris are also described graphically by Qur'anic commentator and polymath, Al-Suyuti (died 1505), who, echoing a [[Sahih]] [[hadith]]<ref name="SP 4828">Shaykh Gibril Haddad - [http://www.webcitation.org/64zXNO08I How Many Wives Will The Believers Have In Paradise?] - SunniPath, Question ID:4828, July 3, 2005</ref> from Ibn Majah,<ref name="Ibn Majah 39">"''Abu Umama narrated: "The Messenger of God said, 'Everyone that God admits into paradise will be married to 72 wives; two of them are houris and seventy of his inheritance of the [female] dwellers of hell. All of them will have libidinous sex organs and he will have an ever-erect penis.' ''" - Sunan Ibn Majah, Zuhd (Book of Abstinence) 39</ref> wrote that the perpetual virgins will all "have appetizing vaginas", and that the "penis of the Elected never softens. The erection is eternal."<ref name="Al-Suyuti">"''Each time we sleep with a Houri we find her virgin. Besides, the penis of the Elected never softens. The erection is eternal; the sensation that you feel each time you make love is utterly delicious and out of this world and were you to experience it in this world you would faint. Each chosen one [i.e. Muslim] will marry seventy [sic] houris, besides the women he married on earth, and all will have appetizing vaginas.''" - Al-Suyuti, Al-Itqan fi Ulum al-Qur'an, p. 351</ref>

The sensual nature of the houri awarded to believers are also confirmed by the two Sahih collections of hadith, namely [[Sahih Bukhari]]<ref name="Bukhari455544">"''Narrated Abu Huraira: Allah's Apostle said, "The first group of people who will enter Paradise, will be glittering like the full moon... Their wives will be houris ...''" - {{Bukhari|||3327|darussalam}}</ref> and Sahih Muslim,<ref>Citation and new article needed</ref> which state that the houris will be virgins so beautiful and pure that there flesh will, in effect, be transparent: "the marrow of the bones of their legs will be seen through the bones and the flesh"<ref name="Bukhari454476">"''Narrated Abu Huraira: The Prophet said, "The first batch (of people) who will enter Paradise will be (glittering) like the full moon, and the batch next to them will be (glittering) like the most brilliant star in the sky. Their hearts will be as if the heart of a single man, for they will have neither enmity nor jealousy amongst themselves; everyone will have two wives from the houris, (who will be so beautiful, pure and transparent that) the marrow of the bones of their legs will be seen through the bones and the flesh.''" - {{Bukhari|||3254|darussalam}}</ref>. "The believers", another hadith in Bukhari continues, "will visit and enjoy them [the houris]".<ref>"''Allah’s Apostle (The blessing and peace of Allah be upon him) said: "In Paradise there is a pavilion made of a single hollow pearl sixty miles wide, in each corner of which there are wives who will not see those in the other corners; and the believers will visit and enjoy them.''" - {{Bukhari|||4879|darussalam}}</ref>

==Authenticity==

The concept of houri can be found in major Islamic scriptures. The Quran, states believing males will be rewarded with virgins.<ref>"Verily for the Righteous there will be a fulfilment of (the heart's) desires; Gardens enclosed, and grapevines; And voluptuous women of equal age"

Qur'an 78:31-33</ref> Although it is frequently alleged that the hadiths regarding the houris are [[List of Fabricated Hadith|da`if]] (weak)<ref name=":0" /> or few (and even singular) in number, such narrations are in fact found in many hadith collections with varying levels of authenticity, including several that earn a grade of [[hasan]] (good) and [[sahih]] (authentic).<ref name=":0" />

For example, in the Sunan Ibn Majah, one of the six major hadith collections,<ref name="VIRH">{{cite web|url=http://www.abc.se/~m9783/n/vih_e.html |title=Various Issues About Hadiths |publisher=Living Islam |author=Shaykh Gibril Haddad |date=April 4, 2003 |archiveurl=http://www.webcitation.org/query?url=http://www.abc.se/~m9783/n/vih_e.html&date=2011-05-22 |archivedate=2011-05-22 |deadurl=no}}</ref> a hasan (good)<ref name="SP 4828" /> narration states that every male admitted into [[heaven]] will be given eternal erections and wed to 72 wives, each having libidinous sexual organs.<ref name="Ibn Majah 39" /> Similarly, in another hadith attested in several hadith collections with multiple narrators that has been graded hasan (good), it is advanced that the [[Shaheed (Martyr)|shahid]] (martyr) will be married to seventy-two of "''al-hoor al-‘iyn''" ("the beautiful-eyed houris").<ref name="alMiqdaam">''It was reported in the hadeeth of al-Miqdaam ibn Ma’di Karb that the Prophet (peace and blessings of Allaah be upon him) said:'' ''“The martyr (shaheed) has seven blessings from Allaah: he is forgiven from the moment his blood is first shed; he will be shown his place in Paradise; he will be spared the trial of the grave; and he will be secure on the Day of the Greatest Terror (the Day of Judgement); there will be placed on his head a crown of dignity, one ruby of which is better than this world and all that is in it; he will be married to seventy-two of al-hoor al-‘iyn; and he will be permitted to intercede for seventy of his relatives.”'' ''According to another report, the martyr has six blessings from Allaah. According to other reports (the number is) six, or nine, or ten'' - Narrated by al-Tirmidhi, who said it is a hasan hadeeth. Also narrated by Ibn Maajah in al-Sunan, by Ahmad, by ‘Abd al-Razzaaq in al-Musannaf, by al-Tabaraani in al-Kabeer, and by Sa’eed ibn Mansoor in al-Sunan</ref><ref name="QA 8511">{{cite web|url=http://www.islam-qa.com/en/ref/islamqa/8511 |title=The six blessings of the martyrs |publisher=Islam Q&A|series= Fatwa No. 8511 |author=Shaykh Waleed al-Firyaan |archiveurl=http://www.webcitation.org/query?url=http://www.islam-qa.com/en/ref/islamqa/8511&date=2011-11-21 |archivedate=2011-11-21 |deadurl=no}}</ref>

Another narration in Sunan al-Tirmidhi, another of the six major hadith collections,<ref name="VIRH" /> states that the smallest reward for the people of heaven is an abode housing seventy-two houris.<ref>"''It was mentioned by Daraj Ibn Abi Hatim, that Abu al-Haytham 'Adullah Ibn Wahb narrated from Abu Sa'id al-Khudhri, who heard the Prophet Muhammad PBUH saying, 'The smallest reward for the people of Heaven is an abode where there are eighty thousand servants and seventy-two houri, over which stands a dome decorated with pearls, aquamarine and ruby, as wide as the distance from al-Jabiyyah to San'a.''" - Al-Tirmidhi, Vol. 4, Ch. 21, No. 2687</ref> Although it is frequently argued that this hadith is da'if (weak)<ref>{{cite web|url=http://theuglytruth.wordpress.com/2007/03/04/debunking-the-suicide-for-72-virgins-myth/ |title=Debunking the ‘Suicide for 72 Virgins’ Myth |publisher=TheUglyTruth |author=Nashid Abdul-Khalliq |date=March 4, 2007 |archiveurl=http://www.webcitation.org/query?url=http://theuglytruth.wordpress.com/2007/03/04/debunking-the-suicide-for-72-virgins-myth/&date=2012-02-20 |archivedate=2012-02-20 |deadurl=no}}</ref>, it has been graded hasan and sahih by renowned scholars of hadith,<ref name="SP 4828" /> meaning this hadith is hasan (good), since it has several chains of transmitters, and also sahih (authentic), as the chains are all declared authentic by Imam Tirmidhi.<ref>{{cite web|url=http://www.sunnah.org/history/Scholars/imam_tirmidhi.htm |title=Imam Tirmidhi (209 - 279 H) |publisher=As-Sunnah Foundation of America |author= |date=February 20, 2012 |quote= |archiveurl=http://www.webcitation.org/query?url=http://www.sunnah.org/history/Scholars/imam_tirmidhi.htm&date=2012-02-20 |archivedate=2012-02-20 |deadurl=no}}</ref>

Also reported in Sunan Al-Kubra and Musnad Ahmad Ibn Hanbal and declared sahih (authentic)<ref name="SP 4828" /> by Ibn Abi Shayba, Ibn Hibban, and Al-Hakim is a hadith that states that God's servants will be [[Marriage|married]] in heaven with seventy wives and that they'll be given the sexual strength for a hundred.<ref name="al Janna">"''Anas said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace: “The servant in Paradise shall be married with seventy wives.” Someone said, “Messenger of Allah, can he bear it?” He said: “He will be given strength for a hundred.” From Zayd ibn Arqam, Allah be well-pleased with him, when an incredulous Jew or Christian asked the Prophet, upon him blessings and peace, “Are you claiming that a man will eat and drink in Paradise??” He replied: “Yes, by the One in Whose hand is my soul, and each of them will be given the strength of a hundred men in his eating, drinking, coitus, and pleasure.”''" - Sifat al-Janna, al-`Uqayli in the Du`afa’, and Musnad of Abu Bakr al-Bazzar</ref>

Orthodox Muslim theologians have related further hadith that give us the exact number of 72, such as al-Ghazali who wrote, "[The Prophet said] the lowest rank of an inmate of heaven will have eighty thousand servants and seventy two wives."<ref name="Religious_Sciences4">{{cite web|url=http://www.nderf.org/islamic_views_death.htm |title=Ihya Uloom Ed-Din (The Revival of the Religious Sciences) Vol. 4 |series=The Book of Constructive Virtues 431|author=Al Ghazzali|quote=The Prophet said to a man: 0 servant of God, if you enter Paradise, you will get what you will desire, what your eyes will be pleased with. The Prophet said : If an inmate of Paradise will wish to have a son born to him, he will get it. Its stay in womb, its weaning away from milk and its youth will come to pass at the same time. He also said : The inmantes of Paradise will be beardless and hairless. Their colour will be white and their eyes painted with collyrium. They will be youths of 33 years of age. They will be sixty cubits long and seven cubits broad. He also said : The lowest rank of an inmate of Paradise will have eighty thousand servants and seventy two wives. In short there will be such bliss in Paradise which no eye has seen, no ear has heard and no heart has conceived. |archiveurl=http://www.webcitation.org/query?url=http://www.nderf.org/islamic_views_death.htm&date=2012-12-03 |archivedate=2012-12-03 |deadurl=no}}</ref>

==Descriptions==

There are several descriptions regarding the houris that are found in various Islamic scriptures. Some include:

'''Physical Attributes''':
[[File:78 33-Kawaiba.jpg|thumb|right|In addition to Quranic translations of 78:33 describing the virgins as being '''voluptuous'''<ref name="Sura78_33">"''And voluptuous women of equal age;''" - {{Quran|78|33}}</ref>, Sahih International translates the verse as referring to ''"'''full-breasted''' [companions] of equal age"''. Tafsir al-Jalalayn, the famous Qur'anic exegesis, reads: ''"and '''buxom''' maidens (kawā‘ib is the plural of kā‘ib) of equal age (atrāb is the plural of tirb)"''. Elsewhere, in Tirmidhi and Tafsir ibn Kathir, it is elaborated that these are ''"'''large, round breasts''' which are not inclined to hang"''.<ref name="Sunan_al-Tirmidhi_v2" /><ref name="Kathir7833" /> ]]

:*Wide and beautiful/lovely eyes <ref name="Sura37_48" /><ref name="Sura52_20">"''They will recline (with ease) on Thrones (of dignity) arranged in ranks; and We shall join them to Companions, with beautiful big and lustrous eyes.''" - {{Quran|52|20}}</ref><ref name="Sura56_22">"''And (there are) fair ones with wide, lovely eyes,-''" - {{Quran|56|22}}</ref>
:*White skinned <ref name="Religious_Sciences">{{cite web|url=http://www.nderf.org/islamic_views_death.htm |title=Ihya Uloom Ed-Din (The Revival of the Religious Sciences) Vol. 4 |author=Al Ghazzali|archiveurl=http://www.webcitation.org/query?url=http://www.nderf.org/islamic_views_death.htm&date=2012-12-03 |archivedate=2012-12-03 |deadurl=no}}</ref>
:*Like pearls <ref>"''Like unto Pearls well-guarded.''" - {{Quran|56|23}}</ref>
:*Hairless except for the eye brows and the head <ref name="Sunan_al-Tirmidhi_5638" />
:*60 cubits [27.5 meters] tall <ref name="Ibn_Kathir">[http://www.tafsir.com/default.asp?sid=56&tid=51961 Ibn Kathir: The Reward of Those on the Right After]</ref><ref name="Religious_Sciences" />
:*7 cubits [3.2 meters] in width <ref name="Religious_Sciences" />
:*Transparent to the marrow of their bones <ref name="Sunan_al-Tirmidhi_v2" /><ref name="Bukhari454476" />
:*Eternally young <ref name="Sunan_al-Tirmidhi_5638">Al-Tirmidhi, Sunan al-Tirmidhi, hadith: 5638</ref>
:*Companions of equal age <ref name="Sura78_33" /><ref name="Muhammad Asad - atrab">Muhammad Asad, The Message of the Qur'an,Publisher: The Book Foundation; Bilingual edition (December 2003), Language: English, ISBN 1904510000,Chapter (Surah) Al-Waqiah (That which must come to pass)(56):38, note 15</ref>

'''Sexual Attributes''':

:*Untouched <ref name="Sura55_56" /><ref name="Sura55_72_74">"''Companions restrained (as to their glances), in (goodly) pavilions;- Then which of the favours of your Lord will ye deny?- Whom no man or Jinn before them has touched;-''" - {{Quran-range|55|72|74}}</ref>
:*Virgins <ref name="q56_36" />
:*Voluptuous/full-breasted <ref name="Sura78_33" />
:**The word used is كواعب (''kawaa'ib''), which is a plural of كاعب (''kaa'ib'') and the meaning according to the al-Ma'any dictionary is نَاهِدَةُ الثَّدْيِ (''naahida thadee''), that is "buxom breast" <ref>https://www.almaany.com/ar/dict/ar-ar/%D9%83%D9%88%D8%A7%D8%B9%D8%A8/</ref>.
:*With large, round breasts which are not inclined to hang <ref name="Sunan_al-Tirmidhi_v2">Al-Tirmidhi, Sunan al-Tirmidhi, Vol. 2.</ref><ref name="Kathir7833" />
:*Appetizing vaginas <ref name="Al-Suyuti" />

'''Personality Attributes''':

:*Chaste <ref name="Sura37_48">"''And besides them will be chaste women, restraining their glances, with big eyes (of wonder and beauty).''" - {{Quran|37|48}}</ref>
:*Restraining their glances <ref name="Sura37_48" /><ref name="Sura55_56">"''In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-''" - {{Quran|55|56}}</ref>
:*Modest gaze <ref name="Muhammad Asad-modest gaze">Muhammad Asad, The Message of the Qur'an,Publisher: The Book Foundation; Bilingual edition (December 2003), Language: English, ISBN 1904510000,Chapter (Surah) Sad (38):52</ref>

'''Other Attributes''':

:*Splendid <ref name="Muhammad Asad -Kawa'ib">Muhammad Asad, The Message of the Qur'an, Publisher: The Book Foundation; Bilingual edition (December 2003) Language: English, ISBN 1904510000,Chapter (Surah) An-Naba (The Tiding)(78):33, note 16</ref>
:*Pure <ref name="Bukhari454476" />
:*Non-menstruating / non-urinating/ non-defecating and childfree <ref name="Sunan_al-Tirmidhi_v2" /><ref name="Religious_Sciences2">{{cite web|url=http://www.nderf.org/islamic_views_death.htm |title=Ihya Uloom Ed-Din (The Revival of the Religious Sciences) Vol. 4 |author=Al Ghazzali |quote=The Prophet said: If a woman of Paradise would have peeped up into this world everything therein would have been illuminated and filled up with fragrance. Every hair of her head is better than than the earth and its treasures. God says : They are like Eakut and Marjan. If their faces are seen within screen, they will be more clear than mirrors and the smallest jewel therein will illuminate what is in the heaven and earth. The Prophet said : In the night in which I was taken to heaven, I entered a place in Paradise named Baidakh whose camps are of emeralds and green pearls and red Eakut. They asked : 0 Prophet of God, Salam to you. I asked : 0 Gebrail, whose sound is there ? He said : of the beautiful women in camps. They seek your permission to salute you. So give them permission. They will be saying : We are pleased therewith. We will never be dissatisfied. We will remain here forever, we will never travel. Then he recited the verse : The beautiful damsels detained in camps. In another verse : Pure women. Muzaher explained this by saying that they will be free menstruation, urine, stool, cough and children. |series=Death and Subsequent Events 430 |archiveurl=http://www.webcitation.org/query?url=http://www.nderf.org/islamic_views_death.htm&date=2012-12-03 |archivedate=2012-12-03 |deadurl=no}}</ref>
:*Never dissatisfied <ref name="Religious_Sciences2" />
:*Will sing praise <ref name="Religious_Sciences3" />

==Association with Martyrdom==

Although suicide is clearly forbidden in Islam<ref>''"Do not kill yourselves. Verily, Allah is merciful to you. And, whoever does that, out of animosity and , We shall burn him in a Fire. And that is easy for Allah."'' Qur'an, 4:29-30</ref>, the matter of deliberate/pre-meditated [[Martyr|martyrdom]] in battle (e.g. suicide bombing) has, as is typical with [[Fiqh (Islamic Jurisprudence)|legal rulings]], left Islamic scholars divided.

In 2018, a book detailing a fatwa against suicide bombings was issued on behalf of 1,800 Pakistani clerics.<ref>[https://www.reuters.com/article/us-pakistan-religion-idUSKBN1F50L3 Pakistan clerics issue fatwa against suicide bombings] Reuters 16 January 2018</ref> In 2010 a Pakistani-Canadian cleric, Muhammad Tahir ul-Qadri, issued a 600 page [[w:Fatwa on Terrorism|Fatwa on Terrorism and Suicide Bombings]] in Urdu and English to refute the ideology of al-Qaeda and the Taliban, and was endorsed by the prestigious al-Azhar University in Cairo.

Notable scholars such as Shaykh Yusuf Al-Qaradawi, the world's most quoted independent Islamic jurist,<ref name="Faisal">{{cite web|url=http://www.guardian.co.uk/world/2001/aug/28/comment.israelandthepalestinians |title=Bombing for God (Special report: Israel and the Middle East) |publisher=The Guardian |author=Faisal Bodi |date=August 28, 2001 |archiveurl=http://www.webcitation.org/query?url=http://www.guardian.co.uk/world/2001/aug/28/comment.israelandthepalestinians&date=2012-02-21 |archivedate=2012-02-21 |deadurl=no}}</ref> and Dr. [[Zakir Naik]], known for his advocacy of "[[Islam and Science|Qur'anic science]]", have justified the use of suicide bombing in Islam.<ref>Sheikh Yusuf Al-Qaradawi - [http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545134 Palestinian Women Carrying Out Martyr Operations] - Islam Online, November 6, 2006</ref><ref>[http://www.youtube.com/watch?v=JtZxNqxpb8s Is Suicide Bombing allowed in Islam? By Dr. Zakir Naik] (a YouTube video posted by PeaceTVUK on September 20, 2008</ref><ref>{{cite web|url=http://www.tolonews.com/en/afghanistan/9627-pakistan-ulema-permits-suicide-attacks |title=Pakistan Ulema Permits Suicide Attacks |publisher=TOLOnews |author=Abdul Haq Omari |date=March 2, 2013 |archiveurl=http://www.webcitation.org/query?url=http://www.tolonews.com/en/afghanistan/9627-pakistan-ulema-permits-suicide-attacks&date=2013-03-05 |archivedate=2013-03-05 |deadurl=no}}</ref> Opinion polls following 9/11 found that an extremely large number of persons in Muslim-majority countries supported the practice.<ref name="Faisal" /><ref name="JP">Michael Freund - [http://web.archive.org/web/20070210015156/http://www.jpost.com/servlet/Satellite?cid=1167467849587&pagename=JPost/JPArticle/ShowFull Right On: The straightforward arithmetic of jihad] - The Jerusalem Post, January 31, 2007</ref><ref>{{cite web|url=http://web.archive.org/web/20040412010339/http://web.mid-day.com/news/world/2004/march/79639.htm |title=65% Pakistanis support Osama, says report |publisher=Mid Day |author=Khalid A-H Ansari |date=March 27, 2004 |archiveurl=http://www.webcitation.org/query?url=http://web.archive.org/web/20040412010339/http://web.mid-day.com/news/world/2004/march/79639.htm&date=2012-02-11 |archivedate=2012-02-11 |deadurl=no}}</ref><ref>{{cite web|url=http://www.scotsman.com/news/international/one_in_eight_uk_muslims_support_terrorist_attacks_1_517610 |title=One in eight UK Muslims 'support terrorist attacks' |publisher=Scotsman.com |author= |date=March 15, 2004 |quote= |archiveurl=http://www.webcitation.org/query?url=http://www.scotsman.com/news/international/one_in_eight_uk_muslims_support_terrorist_attacks_1_517610&date=2012-02-04 |archivedate=2012-02-04 |deadurl=no}}</ref> However, a decade or more since then, surveys have found a trend of increasing majorities who disapprove of al Qaeda and suicide attacks against civilians in most Muslim countries.<ref>[https://www.pewresearch.org/global/2013/09/10/muslim-publics-share-concerns-about-extremist-groups/ Widespread concerns about extremism in Muslim nations, and little support for it] Pew Research Centrue, 2015</ref><ref>
[https://www.pewresearch.org/global/2014/07/01/concerns-about-islamic-extremism-on-the-rise-in-middle-east/ Concerns about Islamic Extremism on the Rise in Middle East] Pew Research Centrue, 2014</ref>

The Quran states that all Muslim males, not only martyrs, will be rewarded with virgins.<ref name="q56_36">"''Then We have made them virgins''" - {{Quran|56|36}}</ref> However, the Quran does also mention that those who [[The Meaning of Qatal|fight]] in the way of Allah ([[jihad]]) and get killed will be given a "great reward",<ref name="Sura4 74">"''Let those (believers) Who sell the life of this world for the hereafter fight in the cause of Allah and whoso fights in the cause of Allah, - and is slain or gets victory, We shall bestow on him a great reward.''" - {{Quran|4|74}}</ref> and there exist hasan (good) hadith<ref name="QA 8511" /> which refer to the 72 virgins as one of the "seven blessings from Allah" to the martyr.<ref name="alMiqdaam" /> This has lead to the 72 virgins concept being widely used as a way to entice martyrdom.

This phenomena can be witnessed in Palestine, where the actions of a mother who sends her son to die as a martyr is sometimes seen as "marrying him off",<ref>{{cite web|url=http://palwatch.org/main.aspx?fi=565 |title=The model Palestinian mother sends her son to die as Martyr, thereby marrying him off |publisher=Al-Hayat Al-Jadida |author= |date=January 8, 2012 |quote= |archiveurl=http://www.webcitation.org/query?url=http://palwatch.org/main.aspx?fi=565&date=2012-02-21 |archivedate=2012-02-21 |deadurl=no}}</ref> and where the concept is used in Friday sermons and [[music]] videos, both airing on official television.<ref>{{cite web|url=http://palwatch.org/main.aspx?fi=565 |title=72 wives await the Martyrs for Allah: Six rewards quoted in Hamas TV sermon |publisher=Al-Aqsa TV (Hamas) |author= |date=January 1, 2010 |quote= |archiveurl=http://www.webcitation.org/query?url=http://palwatch.org/main.aspx?fi=565&date=2012-02-21 |archivedate=2012-02-21 |deadurl=no}}</ref><ref>{{cite web|url=http://palwatch.org/main.aspx?fi=565 |title=Beautiful virgins await Muslim Martyrs in Paradise |archiveurl=http://www.webcitation.org/query?url=http://palwatch.org/main.aspx?fi=565&date=2012-02-21 |archivedate=2012-02-21 |deadurl=no}} - Palestinian TV (Fatah), February 7, 2010 (1 min)</ref> It has even been used in the United Kingdom, where, in one event, Muslim teens were told to train with Kalashnikov rifles with the promise that the would receive 72 virgins in heaven if they died as religious martyrs.<ref>[http://news.bbc.co.uk/2/hi/uk_news/england/2687797.stm British martyrs 'promised 72 virgins'] - BBC News, January 23, 2003</ref>

==Modern views==

===White Rasins===
This claim originated from Christoph Luxenberg, a modern scholar writing under a pseudonym, in his controversial work ''The Syro-Aramaic Reading of the Koran''. In his work, Luxenberg suggests that the term houri actually meant to describe "white raisins." His broader thesis, which has been accused of having a "Christian apologetic agenda",<ref>{{cite web|url=http://www.livius.org/opinion/Luxenberg.htm |title=Missionary, dilettante or visionary? A review of Ch. Luxenberg, Die Syro-Aramäische Lesart des Qur'an |publisher=Livius |author=Richard Kroes |date=February 19, 2012 |archiveurl=http://www.webcitation.org/query?url=http://www.livius.org/opinion/Luxenberg.htm&date=2012-02-19 |archivedate=2012-02-19 |deadurl=no}}</ref> is that the Quran was drawn from [[People of the Book|Christian]] Syro-Aramaic texts in the early 8th century, in order to evangelize the Arabs,<ref>{{cite web|url=http://chiesa.espresso.repubblica.it/articolo/7025?eng=y |title=The Virgins and the Grapes: the Christian Origins of the Koran |publisher=Chiesa press |author=Sandro Magister |date=March 17, 2004 |archiveurl=http://www.webcitation.org/query?url=http://chiesa.espresso.repubblica.it/articolo/7025?eng=y&date=2012-02-19 |archivedate=2012-02-19 |deadurl=no}}</ref> and that the Aramaic word 'hur' (white raisin) had been [[Mistranslations of Islamic Scripture (English)|mistranslated]] by later Arab commentators into the Arabic word 'houri' (virgin).<ref>{{cite web|url=http://www.sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2002/03/02/MN128985.DTL |title=Revisionist historians argue Koran has been mistranslated |publisher=New York Times |author=Alexander Stille |date=March 2, 2002 |archiveurl=http://www.webcitation.org/query?url=http://www.sfgate.com/cgi-bin/article.cgi?file=/chronicle/archive/2002/03/02/MN128985.DTL&date=2012-02-19 |archivedate=2012-02-19 |deadurl=no}}</ref>

The Quran describes the physical characteristics of the houris in many places, such as, large eyes,<ref name="Sura56_22" /> big breasts,<ref name="Sura78_33" /> chaste,<ref name="Sura55_56" /> and restraining their glances.<ref name="Sura55_56" /> The Quran further states that men will be wed to these houri.<ref name="Sura 44 54" /> These relevant verses suggest that Luxenberg's "white rasins" theory is in error.

===Virgins only mentioned in hadith not Quran===
Although the Quran does not mention the exact number of virgins, it does state that Muslim men will be awarded with (multiple) virgins in heaven.<ref name="q56_36" /> The Quran describes some of their physical attributes and personality traits<ref name="Sura56_22" /><ref name="Sura78_33" /><ref name="Sura55_56" />.

The number of houris are confirmed in multiple hadiths.<ref name=":0" /> Also worth noting is that hadiths are a [[Qur'an Only Islam - Why it is Not Possible|crucial part of Islam]], and that approaching any Orthodox construction of the religion is essentially impossible their absence. Nonetheless, the great majority of hadiths are acknowledged as being of weak authenticity, particularly legal traditions (which form the basis of much of the [[Shari'ah (Islamic Law)]] and those detailing the ''fada'il'' or "virtues" or various religious figures and theological entities - Indeed, Islamic scholars have, throughout history, accused one another of arbitrarily dismissing and favoring certain sets of weak hadiths to justify their varying doctrinal positions. Indeed, n this context and given their subject matter, the hadiths regarding the houris can fairly be considered to be, on the whole, exceptionally well-attested.

====The 72 virgins hadith has been classified as Da'if (weak) or Maudu' (fabricated)====
The hadith from Sunan al-Tirmidhi has been graded hasan sahih gharib (a “fair, sound, single-chained hadith”).<ref name="SP 4828" /> Additionally there is not only one "72 virgins" hadith. There are many quoted narrations that have been graded both hasan (good) and sahih (authentic)<ref name=":0" />. See the section on "Authenticity" above for more details.

===Houris are only servants and not for sexual purposes===
The Quran details that houris are chaste virgins that have big breasts, resulting in the clear implication of the houris' sexual purpose.<ref name="q56_36" /> While the Quran does not explicitly state they are for sexual purposes this is mentioned in [[Qur%27an, Hadith and Scholars:Sexuality#Paradise|other Islamic sources]]. One such hadith states "The believer will be given such and such strength in heaven for sexual intercourse". Other sources state that "the penis of the elected never softens" and that men in heaven will have the sexual strength of 100 men.<ref name="Masabih XLII">"''The Holy Prophet said: 'The believer will be given such and such strength in Paradise for sexual intercourse. It was questioned: O prophet of Allah! can he do that? He said: "He will be given the strength of one hundred persons.''" - Mishkat al-Masabih Book IV, Chapter XLII, Paradise and Hell, Hadith Number 24</ref><ref name="Religious_Sciences5">{{cite web|url=http://www.nderf.org/islamic_views_death.htm |title=Ihya Uloom Ed-Din (The Revival of the Religious Sciences) Vol. 4 |author=Al Ghazzali|quote=Once a Jewish learned man came to the Prophet and asked him : Who will first cross the Bridge? He said : The poor refugees : The Jew asked again : When they will enter paradise, what food will be served to them first? He said : Roasts of the livers of fish. He asked again : What will be their morning lunch? He said : Cows of paradise will be slaughtered for them. He said : What drink will be given to them? He said They will be given drink of Salsabil. The Jew said : You have spoken the truth. Once a Jew asked the Prophet : Do you think that the inmates of paradise will eat and drink? The Prophet said Yes, by One in whose hand there is my life, each one of them will be given food, drink and strength of one hundred man to have sexual intercourse. The Jew asked : Will he have any necessity of passing urine and stools? The Prophet said : In place of urine and stool, perspiration will come out of them like camphor and as a result their stomach will be cleared therefor. |archiveurl=http://www.webcitation.org/query?url=http://www.nderf.org/islamic_views_death.htm&date=2012-12-03 |archivedate=2012-12-03 |deadurl=no}}, The Book of Constructive Virtues 429</ref>

===Houris are for both men and women===
The Quran indicates that houris will be "untouched before them by both man and jinni" <ref>Untouched before them by man or jinni

[https://quranx.com/55.74 Quran - 55:74]</ref> Implying that they are females that are awarded to men. While Islamic scholars have at times maintained the existence of equivalent or analogous male companions for females in paradise, the word "houris" in particular which features in Islamic scriptures refers specifically to the nymph-like virgins of paradise discussed here.<ref>{{Citation|last=Salih al-Munajjid|first=Sh. Muhammad|title=Fatwa 25843: Objection to the fact that a man will have hoor ‘iyn who will share her husband with her|url=https://islamqa.info/en/answers/25843/objection-to-the-fact-that-a-man-will-have-hoor-iyn-who-will-share-her-husband-with-her|publication-date=16-04-2003|publisher=Islam Question & Answer}}</ref>
==Relevant Quotations==

===Qur'an===
{{Quote|{{quran-range|36|55|58}}|Lo! those who merit paradise this day are happily employed, They and their wives, in pleasant shade, on thrones reclining; Theirs the fruit (of their good deeds) and theirs (all) that they ask; The word from a Merciful Lord (for them) is: Peace!}}{{Quote|{{Quran-range|37|48|49}}|And with them are those of modest gaze, with lovely eyes, (Pure) as they were hidden eggs (of the ostrich).}}{{Quote|{{quran-range|38|49|54}}|This is a reminder. And lo! for those who ward off (evil) is a happy journey's end, Gardens of Eden, whereof the gates are opened for them, Wherein, reclining, they call for plenteous fruit and cool drink (that is) therein. And with them are those of modest gaze, companions. This it is that ye are promised for the Day of Reckoning. Lo! this in truth is Our provision, which will never waste away.}}
{{Quote|{{quran-range|44|51|57}}|Lo! those who kept their duty will be in a place secured. Amid gardens and watersprings, Attired in silk and silk embroidery, facing one another. Even so (it will be). And We shall wed them unto fair ones with wide, lovely eyes. They call therein for every fruit in safety. They taste not death therein, save the first death. And He hath saved them from the doom of hell, A bounty from thy Lord. That is the supreme triumph.}}
{{Quote|{{quran-range|52|17|20}}|Lo! those who kept their duty dwell in gardens and delight, Happy because of what their Lord hath given them, and (because) their Lord hath warded off from them the torment of hell-fire. (And it is said unto them): Eat and drink in health (as a reward) for what ye used to do, Reclining on ranged couches. And we wed them unto fair ones with wide, lovely eyes. . . .}}{{Quote|{{quran-range|55|46|77}}|But for him who feareth the standing before his Lord there are two gardens. Which is it, of the favours of your Lord, that ye deny? Of spreading branches. Which is it, of the favours of your Lord, that ye deny? Wherein are two fountains flowing. Which is it, of the favours of your Lord, that ye deny? Wherein is every kind of fruit in pairs. Which is it, of the favours of your Lord, that ye deny? Reclining upon couches lined with silk brocade, the fruit of both the gardens near to hand. Which is it, of the favours of your Lord, that ye deny? Therein are those of modest gaze, whom neither man nor jinni will have touched before them. Which is it, of the favours of your Lord, that ye deny? (In beauty) like the jacynth and the coral-stone. Which is it, of the favours of your Lord, that ye deny? Is the reward of goodness aught save goodness? Which is it, of the favours of your Lord, that ye deny? And beside them are two other gardens, Which is it, of the favours of your Lord, that ye deny? Dark green with foliage. Which is it, of the favours of your Lord, that ye deny? Wherein are two abundant springs. Which is it, of the favours of your Lord, that ye deny? Wherein is fruit, the date-palm and pomegranate. Which is it, of the favours of your Lord, that ye deny? Wherein (are found) the good and beautiful - Which is it, of the favours of your Lord, that ye deny? - Fair ones, close-guarded in pavilions - Which is it, of the favours of your Lord, that ye deny? - Whom neither man nor jinni will have touched before them - Which is it, of the favours of your Lord, that ye deny? Reclining on green cushions and fair carpets.}}{{Quote|{{quran-range|56|7|40}}|And ye will be three kinds: (First) those on the right hand; what of those on the right hand? And (then) those on the left hand; what of those on the left hand? And the foremost in the race, the foremost in the race: Those are they who will be brought nigh In gardens of delight; A multitude of those of old And a few of those of later time. On lined couches, Reclining therein face to face. There wait on them immortal youths With bowls and ewers and a cup from a pure spring Wherefrom they get no aching of the head nor any madness, And fruit that they prefer And flesh of fowls that they desire. And (there are) fair ones with wide, lovely eyes, Like unto hidden pearls, Reward for what they used to do. There hear they no vain speaking nor recrimination (Naught) but the saying: Peace, (and again) Peace. And those on the right hand; what of those on the right hand? Among thornless lote-trees And clustered plantains, And spreading shade, And water gushing, And fruit in plenty Neither out of reach nor yet forbidden, And raised couches; Lo! We have created them a (new) creation And made them virgins, Lovers, friends, For those on the right hand; A multitude of those of old And a multitude of those of later time.}}{{Quote|{{quran-range|78|31|38}}|Lo! for the duteous is achievement - Gardens enclosed and vineyards, And voluptuous women of equal age; And a full cup. There hear they never vain discourse, nor lying - Requital from thy Lord - a gift in payment - Lord of the heavens and the earth, and (all) that is between them, the Beneficent; with Whom none can converse.}}

===Hadith===
{{Quote|{{Ibn Majah||5|37|4337}}|It was narrated from Abu Umamah that the Messenger of Allah (ﷺ) said:

“There is no one whom Allah will admit to Paradise but '''Allah will marry him to seventy-two wives''', two from houris and seventy from his inheritance from the people of Hell, '''all of whom will have desirable''' [شَهِيٌّ, translated here as "desirable", is used to refer to''' "food" that is "delicious, or sweet" '''<ref>[http://ejtaal.net/aa/#hw4=h587,ll=1661,ls=h4,la=h2355,sg=h580,ha=h393,br=h527,pr=h88,aan=h318,mgf=h489,vi=h218,kz=h1294,mr=h353,mn=h749,uqw=h899,umr=h587,ums=h494,umj=h436,ulq=h1041,uqa=h230,uqq=h183,bdw=h502,amr=h354,asb=h523,auh=h854,dhq=h302,mht=h492,msb=h132,tla=h64,amj=h428,ens=h552,mis=h2131 Lane's Lexicon شَهِيٌّ]</ref>] '''front passages''' [قُبُلٌ, translated here as "front passages", refers to "the anterior pudendum" or''' "vulva, and vagina"'''<ref>[http://ejtaal.net/aa/#hw4=h587,ll=h1661,ls=4,la=h2355,sg=h580,ha=h393,br=h527,pr=h88,aan=h318,mgf=h489,vi=h218,kz=h1294,mr=h353,mn=h749,uqw=h899,umr=h587,ums=h494,umj=h436,ulq=h1041,uqa=h230,uqq=h183,bdw=h502,amr=h354,asb=h523,auh=h854,dhq=h302,mht=h492,msb=h132,tla=h64,amj=h428,ens=h552,mis=h2131 Lane's Lexicon Supplement قُبُلٌ]</ref>] and '''he will have a male member''' [ذَكَرٌ, translated here as "male member", refers to''' "the male organ of generation; the penis" '''and a an adjectival form of the word is used to describe "herbs, or leguminous plants, that are hard and thick"<ref>[http://ejtaal.net/aa/#hw4=h371,ll=1013,ls=h5,la=h1507,sg=h406,ha=h241,br=h353,pr=h60,aan=h200,mgf=h324,vi=h152,kz=h786,mr=h242,mn=h448,uqw=h575,umr=h386,ums=h320,umj=h268,ulq=h754,uqa=h138,uqq=h111,bdw=h336,amr=h236,asb=h313,auh=h594,dhq=h190,mht=h314,msb=h86,tla=h50,amj=h258,ens=h191,mis=h718 Lane's Lexicon ذَكَرٌ]</ref>] '''that never becomes flaccid (i.e., soft and limp)'''.’”}}

{{Quote|{{Al Tirmidhi||3|20|1663}}; see more hadiths to this effect [https://web.archive.org/web/20200611020335/https://www.livingislam.org/fiqhi/sp2-gfh_e.html#9 here]|Narrated Al-Miqdam bin Ma'diykarib:

That the Messenger of Allah (ﷺ) said: "There are six things with Allah for the martyr. He is forgiven with the first flow of blood (he suffers), he is shown his place in Paradise, he is protected from punishment in the grave, secured from the greatest terror, the crown of dignity is placed upon his head - and its gems are better than the world and what is in it - '''he is married to seventy two wives along Al-Huril-'Ayn of Paradise''', and he may intercede for seventy of his close relatives." [Abu 'Eisa said:] This Hadith is Hasan Sahih.}}{{Quote|{{Al Tirmidhi||4|36|2536}}|Anas narrated that the Prophet (s.a.w) said:

"The believer shall be given in paradise such and such strength '''in intercourse'''." it was said: "O Messenger of Allah! And will he able to do that?" He said: "'''He will be given the strength of a hundred.'''"}}{{Quote|[https://ar.wikisource.org/wiki/%D9%85%D8%B3%D9%86%D8%AF_%D8%A3%D8%AD%D9%85%D8%AF_%D8%A8%D9%86_%D8%AD%D9%86%D8%A8%D9%84/%D9%85%D8%B3%D9%86%D8%AF_%D8%A7%D9%84%D9%83%D9%88%D9%81%D9%8A%D9%8A%D9%86/37 Musnad Imam Ahmad vol. 4, chapter 37, hadith 18509]; see also: Sifat al-Janna, al-`Uqayli in the Du`afa’, and Musnad of Abu Bakr al-Bazzar|[Zayd ibn Arqam narrated] "The messenger of Allah said, 'Indeed a man from the people of Paradise will be given '''the strength of a hundred men in his eating, drinking, pleasure, and coitus'''.'}}

===Scholars===
{{Quote|1=[https://tafsir.app/ibn-katheer/78/33 Tafsir Ibn Kathir 78:33]|2=This '''[Qur'an 78:33] means round breasts'''. They meant by this that the breasts of these girls will be '''fully rounded and not sagging''', because they will be virgins, equal in age.}}The following hadith is cited by Ghazali in the ''Ihya'' and has been identified as sahih (authentic) in a critical commentary on the ''Ihya''.<ref>{{Citation|title=Ithaf al-Sadah al-Muttaqin bi Sharh Ihya Uloom al-Din|author=Muhammad al Husaini Murthada al Zabidi|publisher=Dar al-Fikr|location=Lebanon|volume=10|page=545}}</ref>{{Quote|{{citation | title= Ihya Ulum al-Din | last=al-Ghazali | publisher=Dar al-Minhaj | volume=9 | page=619}}|[Mujahid said] "The Huris of Paradise will be pure women—'''free of menstruation, stool, urine, saliva, cough, female-ejaculation and children'''"}}The following hadiths are cited by Ghazali in the ''Ihya'' and have been identified as hasan (good) in a critical commentary on the ''Ihya''.<ref>{{Citation|title=Ithaf al-Sadah al-Muttaqin bi Sharh Ihya Uloom al-Din|author=Muhammad al Husaini Murthada al Zabidi|publisher=Dar al-Fikr|location=Lebanon|volume=10|pages=545-547}}</ref>
{{Quote|{{citation | title= Ihya Ulum al-Din | last=al-Ghazali | publisher=Dar al-Minhaj | volume=9 | page=619}}|[Muhammad is narrated to have said] "An inmate of Paradise will be given '''in a single day the sexual strength of more than 70 men''' from amongst you"}}{{Quote|{{citation | title= Ihya Ulum al-Din | last=al-Ghazali | publisher=Dar al-Minhaj | volume=9 | page=620}}|[Muhammad is narrated to have said] "'''The Huris will sing in Paradise: we are most beautiful Huris and we are concealed for the honoured husbands'''"}}
The following hadiths is cited by Ghazali in the ''Ihya'' and has been identified as da'if (weak) in a critical commentary on the ''Ihya''.<ref>{{Citation|title=Ithaf al-Sadah al-Muttaqin bi Sharh Ihya Uloom al-Din|author=Muhammad al Husaini Murthada al Zabidi|publisher=Dar al-Fikr|location=Lebanon|volume=10|page=546}}</ref>
{{Quote|{{citation | title= Ihya Ulum al-Din | last=al-Ghazali | publisher=Dar al-Minhaj | volume=9 | page=620}}|[Muhammad is narrated to have said] "An inmate of Paradise will have '''500 Hurs, 4,000 virgins and 8,000 widowed women'''. He will keep embracing each of them for the duration of his whole worldly life"}}
The following hadiths is cited by Ghazali in the ''Ihya'' and has been identified as [[Mawdu' (Fabricated Hadith)|mawdu (fabricated)]] in a critical commentary on the ''Ihya''.<ref>{{Citation|title=Ithaf al-Sadah al-Muttaqin bi Sharh Ihya Uloom al-Din|author=Muhammad al Husaini Murthada al Zabidi|publisher=Dar al-Fikr|location=Lebanon|volume=10|page=530}}</ref>
{{Quote|{{citation | title= Ihya Ulum al-Din | last=al-Ghazali | publisher=Dar al-Minhaj | volume=9 | page=608}}|The Prophet was asked regarding the statement of Allah, “The fine buildings in Eden Paradise.” The Prophet replied, “[These] palaces [are built] of pearls and in each building there will be 70 rooms of red rubies and in each room 70 sub-rooms of green emeralds and in each sub-room there will be one throne and over each throne 70 beds of varied colours and on each bed a hur al-ayn. There will be 70 table spreads in each room and 70 kinds of food in each table spread. '''There will be 70 maids in each room. Each believer will be given such strength in the morning as he can cohabit with each of them.'''}}
==72 Virgins Hadith Narrations==
Shaykh [[Gibril Haddad]] is a hadith expert (muhaddith),<ref name="The 500">Edited by Prof. John Esposito and Prof. Ibrahim Kalin - [http://thebook.org/books_pdf/500Muslims_2009.pdf The 500 Most Influential Muslims in the World (P. 94)] - The Royal Islamic Strategic Studies Centre, 2009</ref> recognized as one of the world’s leading authorities on the [[Islamic Law|Shari’ah]].<ref>[http://kitaabun.com/shopping3/product_info.php?products_id=2519 The Refutation of him who attributes direction to Allah] - Kitaabun, accessed May 6, 2011</ref> In 2009, he was listed amongst the inaugural "500 most influential Muslims in the world," and was referred to as "one of the clearest voices of traditional Islam in the West".<ref name="The 500" /> The following borrows mainly from a 2005 [[fatwa]] issued by him.<ref>Shaykh Gibril Haddad - [http://www.webcitation.org/64zXNO08I How Many Wives Will The Believers Have In Paradise?] - SunniPath, Question ID:4828, July 3, 2005</ref>
===Reported in Musnad Ahmad ibn Hanbal and Sunan al-Tirmidhi===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Musnad Ahmad ibn Hanbal , Sunan al-Tirmidhi]|2= “For the Shahid in the Divine presence there will be six qualities: [1] he will be forgiven from the first moment his blood is spilled; [2] he shall see his seat in Paradise and be protected against the punishment of the grave; [3] he shall be safe from the Greatest Terror [the rising of the dead]; [4] he shall be crowned with the diadem of dignity, one ruby of which is worth more than the entire world and its contents; [5] he shall be coupled with '''seventy-two''' spouses from the wide-eyed maidens of Paradise; and [6] he shall be granted to intercede for seventy of his relatives.”}}This is a “fair, sound, single-chained hadith (hasan sahih gharib).”{{Quote| 1= [http://www.webcitation.org/64zXNO08I Sunan al-Tirmidhi Vol. IV, ch. 21, hadith 2687]|2= Abu Sa`id al-Khudri said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace:

“The humblest of the People of Paradise shall have eighty thousand servants and '''seventy-two''' wives. A palace of pearl and peridot (a pale green variety of chrysolite; used as a gemstone) and sapphire shall be erected for him as wide as the distance between al-Jabiya [a valley about 70 kms. East of Makka] and San`a’ [in Yemen].” }}
===Reported in Ibn Majah, Ibn `Adi in the Kamil, and al-Bayhaqi in al-Ba`th wal-Nushur===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Ibn Majah, Ibn `Adi in the Kamil, and al-Bayhaqi in al-Ba`th wal-Nushur]|2= Abu Umama said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace:

“None is made to enter Paradise by Allah Most High except Allah Most High shall marry him to '''seventy-two wives''', two of them from the wide-eyed maidens of Paradise and '''seventy''' of them his inheritance from the People of Hellfire, not one of them but her attraction never lags nor his arousal ever wanes.”}}Al-Suyuti marked its chain as “fair” (hasan) in al-Jami` al-Saghir (7989).
===Reported in Sifat al-Janna, al-`Uqayli in the Du`afa’, and Musnad of Abu Bakr al-Bazzar===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Sifat al-Janna, al-`Uqayli in the Du`afa’, and Musnad of Abu Bakr al-Bazzar]|2= Anas said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace:

“The servant in Paradise shall be married with '''seventy wives'''.” Someone said, “Messenger of Allah, can he bear it?” He said: “He will be given strength for a hundred.”}}
===Reported in Sunan al-Kubra and Musnad Ahmad ibn Hanbal===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Sifat al-Janna, al-`Uqayli in the Du`afa’, and Musnad of Abu Bakr al-Bazzar]|2= Anas said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace:

“The servant in Paradise shall be married with '''seventy wives'''.” Someone said, “Messenger of Allah, can he bear it?” He said: “He will be given strength for a hundred.”

From Zayd ibn Arqam, Allah be well-pleased with him, when an incredulous Jew or Christian asked the Prophet, upon him blessings and peace, “Are you claiming that a man will eat and drink in Paradise??” He replied: “Yes, by the One in Whose hand is my soul, and each of them will be given the strength of a hundred men in his eating, drinking, coitus, and pleasure.” }}Ibn Abi Shayba, Ibn Hibban, and al-Hakim declared it [[sahih]] (authentic).
===Reported in Musnad Ahmad ibn Hanbal===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Musnad Ahmad ibn Hanbal]|2= Abu Hurayra said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace:

“The humblest of the People of Paradise in rank shall have seven levels and as he will be on the sixth, below the seventh, he will have three hundred servants, every morning and evening three hundred dishes of gold shall be brought before him, every dish carrying something the other does not. He will taste pleasure as sharply with the first dish as he will with the last. He shall say, ‘My Lord! If you gave me permission, I would feed all the people of Paradise and water them from what I have and nothing should go missing from it.’ He will most certainly have '''seventy-two''' wives from the wide-eyed maidens of Paradise, the couch of only one of whom is as wide as a square mile on earth.” }}
===Reported by Abu al-Shaykh in al-`Azama and al-Bayhaqi in al-Ba`th wal-Nushur===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Abu al-Shaykh in al-`Azama and al-Bayhaqi in al-Ba`th wal-Nushur]|2= Ibn Abi Awfa said, Allah be well-pleased with him: The Messenger of Allah said, upon him blessings and peace:

“Every man from the People of Paradise shall be married off to four thousand virgins, eight thousand slave-girls, and one hundred wide-eyed maidens of Paradise. They shall all meet him within every seven days. They shall say with their exquisite voices no creature has ever heard the like before: ‘We are the everlasting women, we never grow old, we are the refined women, we never grow sour, we are the ever-pleased women, we never anger, we are the sedentary ones, we never travel away, blessings to him who is for us and we are for him!’” }}
===Reported in Ma`rifat al-Sahaba and Tarikh Dimashq===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Abu al-Shaykh in al-`Azama and al-Bayhaqi in al-Ba`th wal-Nushur]|2= Hatib ibn Abi Balta`a said, Allah be well-pleased with him: I heard the Messenger of Allah say, upon him blessings and peace:

“The believer in Paradise shall be married off to '''seventy-two''' women, '''seventy women''' of the hereafter and two women of the women of this world.” }}
===Reported in al-Saghir and al-Awsat, Sifat al-Janna, and al-Khatib in Tarikh Baghdad===
{{Quote| 1= [http://www.webcitation.org/64zXNO08I Al-Tabarani in al-Saghir and al-Awsat, Abu Nu`aym in Sifat al-Janna, and al-Khatib in Tarikh Baghdad]|2=Abu Hurayra said, Allah be well-pleased with him:

It was asked, “Messenger of Allah, do we reach our women in Paradise?” He replied, “A man will reach in a single day one hundred virgins.”}}Abu Dya’ al-Maqdisi declared it sahih according to Ibn al-Qayyim in Hadi al-Arwah and Ibn Kathir in al-Fitan wal-Malahim. Khaldun al-Ahdab considered it sahih (authentic) in Zawa’id Tarikh Baghdad (section 100).

Ibn `Abbas narrated something similar. Abu Ya`la in his Musnad with a good chain of narrators (meanking the hadith is Hasan) as indicated by al-Haythami in Majma` al-Zawa’id.
==Other Related Hadith==
Muhammad declared in multiple sahih narrations that [[Women are Deficient in Intelligence|the majority]] of the inhabitants of [[Hell]] are women, but according to the following hadith:{{Quote| 1= [http://www.webcitation.org/64zXNO08I Narrated by al-Bayhaqi in al-Ba`th wal-Nushur and Ibn `Asakir in Tarikh Dimashq]|2=
I heard the Messenger of Allah say, upon him blessings and peace:

“I entered Paradise and saw that most of its dwellers were women.”}}Shaykh Gibril Haddad quoted the above hadith to suggest that this is referring to all the wives a male Muslim martyr will have in heaven.
==Fatwa’s on the Authenticity of the Hadith==
Shaykh Muhammad Salih al-Munajjid's ''Islam Q&A'' website quoted a hadith about the 72 virgins grading it as Hassan (good), it states:{{Quote|1= [{{Reference archive|1=http://www.islam-qa.com/en/ref/islamqa/8511|2=2011-11-21}} The six blessings of the martyrs] Shaykh Waleed al-Firyaan, Islam Q&A, Fatwa No. 8511|2= It was reported in the hadeeth of al-Miqdaam ibn Ma’di Karb that the Prophet (peace and blessings of Allaah be upon him) said:

“The martyr (shaheed) has seven blessings from Allaah: he is forgiven from the moment his blood is first shed; he will be shown his place in Paradise; he will be spared the trial of the grave; and he will be secure on the Day of the Greatest Terror (the Day of Judgement); there will be placed on his head a crown of dignity, one ruby of which is better than this world and all that is in it; '''he will be married to seventy-two of al-hoor al-‘iyn'''; and he will be permitted to intercede for seventy of his relatives.”

According to another report, the martyr has six blessings from Allaah. According to other reports (the number is) six, or nine, or ten.

('''Narrated by al-Tirmidhi, who said it is a hasan hadeeth'''. Also narrated by Ibn Maajah in al-Sunan, by Ahmad, by ‘Abd al-Razzaaq in al-Musannaf, by al-Tabaraani in al-Kabeer, and by Sa’eed ibn Mansoor in al-Sunan).}}Shaykh Gibril Haddad at ''SunniPath'', an online Islamic Academy, mentions this hadith saying:{{Quote|1=[http://www.webcitation.org/64zXNO08I How Many Wives Will The Believers Have In Paradise?] Shaykh Gibril Haddad, SunniPath.com, Question ID:4828|2=The stronger hadiths indicate that the Believers shall have two wives, in Bukhari and Muslim from Abu Hurayra, from the Prophet, upon him blessings and peace: Each man among them shall have two wives, the marrow of each of the two wives' shanks will be seen glimmering under the flesh, and there is not in all Paradise a single unmarried man. They will have up to a hundred concubines in Paradise while the Shuhada shall have '''seventy-two wives''', numbers indicating abundance rather than an exact quantity, and Allah knows best.}}Mufti Ebrahim Desai's website ''AskImam'' mentioned many different sahih (authentic) and hasan (good) versions of the hadith, they said:{{Quote| 1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islam.tc%2Fcgi-bin%2Faskimam%2Fask.pl%3Fq%3D7007%26act%3Dview&date=2012-01-09 The number of Hoors (70 or more) in Jannah for a Shaheed or a Jannathi is fixed by which hadeeth, and in which book] Mufti Ebrahim Desai, Ask-Imam, Question No. 7007, October 29, 2002|2=The mention of 70 or more Hoors for the Shaheed is reported by several Sahaaba (Radhiallaahu Anhum), of them are:

1. Sayyiduna Miqdaad ibn Ma?adikarib (Radhiallaahu Anhu) recorded by Imaam Tirmidhi in his Sunan (Hadith1663). Imam Tirmidhi has classified this Hadith as '''Sahih (authentic).'''

2. Sayyiduna Ubaadah ibn Thaabit (Radhiallaahu Anhu) recorded by Imaam Ahmad in his Musnad (Hadith17117), Imaam Bazzaar in his Musnad and Imaam Tabrani in his al-Majmual Kabir. (Majma-uz-zawaaid vol.5 pg.293). Hafiz Munzhiri (ra) has classified the chain of narrators of Musnad Ahmad as '''Hasan (sound) '''. (al-Targheeb vol.2 pg.320). And Haafiz al-Haythami (ra) has mentioned that the narrators of Musnad Ahmad and Tabrani are all '''reliable'''.

and Allah Ta'ala Knows Best

Moulana Muhammad ibn Moulana Haroon Abbassommar
FACULTY OF SPECIALTY IN HADITH }}
==See Also==

{{Hub4|Virgins|Virgins}}

{{Translation-links-english|[[72_Huri_-_Bakirə|Azerbaijani]], [[:bg:72 девственици|Bulgarian]], [[72_Pannen|Czech]], [[72 Jungfrauen|German]], [[72 Huri - Bakire|Turkish]], [[Le 72 vergini|Italian]], [[:ru:72 девственницы|Russian]]}}

==External Links==

;Articles

*{{external_link|url=http://www.memri.org/report/en/0/0/0/0/0/0/538.htm |title='72 Black Eyed Virgins': A Muslim Debate on the Rewards of Martyrs |archiveurl=http://www.webcitation.org/query?url=http://www.memri.org/report/en/0/0/0/0/0/0/538.htm&date=2012-02-23 |archivedate=2012-02-23 |deadurl=no}}
*{{external_link|url=http://www.straightdope.com/columns/read/2329/does-the-koran-really-promise-islamic-martyrs-72-virgins |title=Does the Koran really promise Islamic martyrs 72 virgins? |archiveurl=http://www.webcitation.org/query?url=http://www.straightdope.com/columns/read/2329/does-the-koran-really-promise-islamic-martyrs-72-virgins&date=2012-02-23 |archivedate=2012-02-23 |deadurl=no}}
*{{external_link|url=http://www.answering-islam.org/Responses/Abualrub/allah_brothel.htm |title=Have You Been Invited to Allah’s Brothel? |archiveurl=http://www.webcitation.org/query?url=http://www.answering-islam.org/Responses/Abualrub/allah_brothel.htm&date=2012-02-23 |archivedate=2012-02-23 |deadurl=no}}
*{{external_link|url=http://www.answering-islam.org/Quran/Versions/078.033.html |title=Muslim Mastectomy or The Miracle of Disappearing Breasts |archiveurl=http://www.webcitation.org/query?url=http://www.answering-islam.org/Quran/Versions/078.033.html&date=2012-02-23 |archivedate=2012-02-23 |deadurl=no}}

;Videos

*{{external_link|url=http://weaselzippers.typepad.com/blog/2009/09/video-saudi-cleric-extols-the-virtues-of-allahs-virgins-in-paradise-they-are-white-women-who-are-men.html |title=Saudi Cleric Extols the Virtues of Allah's Virgins in Paradise, "They are White Women who are Menstruation-Free, Free of Feces, Urine, Phlegm" |archiveurl=http://www.webcitation.org/query?url=http://weaselzippers.typepad.com/blog/2009/09/video-saudi-cleric-extols-the-virtues-of-allahs-virgins-in-paradise-they-are-white-women-who-are-men.html&date=2012-02-23 |archivedate=2012-02-23 |deadurl=no}}
*[http://www.youtube.com/watch?v=B5pqQIyQfa8 72 wives await the Martyrs for Allah: Six rewards quoted in Hamas TV sermon]
*[http://www.youtube.com/watch?v=Zb326lP5RPg Dark eyed virgins greet Muslim Martyrs in heaven]

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

[[Category:Women]]
[[Category:Heaven]]
[[Category:Sex]]
[[ru:72 девственницы]]
[[bg:72 девственици]]
[[Category:Supernatural beings]]
[[Category:Criticism of Islam]]
[[ar:الحوري]]

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