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User:Graves/Sandbox 1

2021-07-29T06:39:26Z

Graves: /* Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tafsir Ibn 'Abbas ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

===== Source mirrors =====

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978</ref>

* {{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = archive.org| author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}<ref>{{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = | author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}</ref> - hosted on archive.org, page of the v8 contains this story.

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-07-28T16:24:18Z

Graves: /* Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

===== Source mirrors =====

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978</ref>

* {{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = archive.org| author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}<ref>{{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = | author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}</ref> - hosted on archive.org, page of the v8 contains this story.

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-07-28T16:23:45Z

Graves: /* Tafsir Al-Jalalayn */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

===== Source mirrors =====

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978</ref>

* {{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = archive.org| author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}<ref>{{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = | author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}</ref> - hosted on archive.org, page of the v8 contains this story.

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

Word Count Miracles in the Qur'an

2021-07-27T18:40:09Z

Graves: better grammar

{{QualityScore|Lead=1|Structure=3|Content=3|Language=3|References=3}}
<metadesc>Analysis of the alleged word count "miracles" in the Qu'ran. Occurrences of words are listed in both Arabic and English.</metadesc>
Modern Islamic apologists and [[Dawah|du'aah]] often seek to bolster the claim that the Qur'an is a divine book by reference to "[[Islam and Miracles|miracles]]" in the [[Qur'an]]. Recently, a novel strategy in this regard is to claim that the number of times certain words show up in the book constitute a "miracle." In point of fact though, there are exactly 0 word count miracles in the Qur'an. This is the conclusion not only of the critics of Islam, but also of many Islamic scholars. Islamic du'aahuse various questionable counting methods to arrive at seemingly interesting number. In order to do this, though, multiple different counting methods are used, and this method if applied to any long text could reasonably be expected to result in similarly interesting numbers. It is probable - not improbable nor miraculous. Some du'aah also rely on deceptive methods such as using translations to make the word count claims look better. Probably the most valid claim in this regard is that the Qur'an mentions "angel" (+ "angels") and "shaytan" (+"shaytans") both 88 times. But even this word count is inconsistent with regards to its counting method, for it counts plural and singular forms together and includes words with prefixes and suffixes. The way this is marketed is also deceptive, with apologists/du'aah (in the description of the word count) trying to make it seem that only the singular (or only the plural) forms were counted,<ref>https://www.youtube.com/watch?v=B3QHYELlo1s "This book uses the word "angels" 88 times, ملائكاة ."ملائكاة (mala'ika) is the plural form. </ref> when in fact both are counted together. .
*The word counts found by apologists are all somewhere between questionable and wrong. And they are inconsistent with regards to their counting methods. They do not prove that the Qur'an is from god.
**These word count "miracle" claims rather indicate the helplessness of apologists in trying to find any evidence for Islam.
*Even if all counts were right and if it proved supernatural origin, it wouldn't mean that the supernatural origin is god specifically. The author could have been any other supernatural being, like Satan or jinn - both have bigger powers than humans.

**Probably the most amazing claim of the word "day" appearing 365 days is false. It is based on arbitrary exclusions and uses the solar, Gregorian calendar, while the 12 months miracle claim uses a verse that defines the Islamic year as based on the lunar calendar, which lasts 354 days.

==Apologetic Claim==

In an attempt to prove the divine origins of [[Islam]], there are many Islamic websites promoting "word count miracles" in the Qur'an. The basic claim here is that certain words in the Qur'an are repeated a specific number of times, and for some reasons, that number is meaningful or rather miraculous. Hence Muslim apologists assert that the Qur'an is the word of God.

Some apologist websites, when listing the numerical miracles, also show this verse:<ref>http://www.harunyahya.com/en/Miracles-of-the-Quran/27625/word-repetitions-in-the-quran</ref>

*4:82 "''Will they not ponder the Qur'an? If it had been from other than Allah, they would have found many inconsistencies in it.''"

Although the Qur'an itself admits being inconsistent by adopting an [[Abrogation (Naskh)|abrogation]] principle, to get rid of inconsistencies, we can also see the inconsistencies in these word count "miracles". This article includes what can be termed as "non-miracles". For example, the Muslim claim is that the word "day" appears 365 times in the Quran and there are 365 days in a year, so this is a miracle by Allah. But besides the fact that apologists used a questionable counting method, when we calculate the number of occurrences of the word "night" in the Qur'an, we find that it is only 92 though there are 365 nights in a year.

These kinds of inconsistencies show how apologists list only the cases where the word counts "fit" and don't show the cases where they don't. By this cherry-picking tactic, they create a false impression that the Qur'an is full of word count miracles.

==The Deceptive Tactics==

There are many tactics for manipulating data and doctoring a "miracle".

===Selective Choice of Words Used===

The first one is the selective choice of words to interpret as miracles. If for a certain word there exists a nice number of repetitions, then it is mentioned and included as a miracle. If no nice number of repetitions exist, it is not mentioned and discarded. By only mentioning the instances where there are "nice repetitions" one gets the impression that there is something special about it, while statistically the same probability of finding similar "miracles" exists in all texts.

====Adding word counts of similar words====
Sometimes they even add more word counts together to get an interesting number.

*One example of this is the "Mind and light both appear 49 times" claim, where they counted both the words ''noor'' and ''muneer'' as "light" (although the word ''muneer'' is rather translated as "illuminating").
*Sometimes they even count verbs together with nouns, when the nouns don't have a nice number of repetitions. For example, in the "[[Life and death word count in the Qur'an|Life and death mentioned 145 times miracle]]" they count "death" as well as "die", "dead" and other forms. And of course they don't mention this in the miracle claim. They just dishonestly claim: "The words 'death' and 'life' appear 145 times".

====Using Phrase Count Instead of Word Count====
When the word itself doesn't have a nice number of repetitions, apologists try counting the word in a phrase, like "seven heavens", instead of counting just "heaven". Counting phrases as well makes the probability of finding coincidences higher and therefore the miraculous-ness smaller.

===Selective Choice of Grammatical Forms Counted===

The second way of manipulating data is the selective choice of which [[Arabic]] grammatical forms are to be counted. Are just singular forms counted? Or also plural forms? Duals? Forms with or without prefix? And so on. By choosing different ways of counting, you get a lot of different results. Of course, those who claim there are "word repetition miracles in the Qur'an" will not tell you that they have chosen a specific way of counting words to get the desired result.

The Arabic language has conjunctions as prefixes and [[Arabic pronouns and the Quran|possessive pronouns]] as suffixes.

*For example the word "their day" (''yawmi'''him''''') is expressed by a single word in Arabic. And although it is just a simple word "day", apologists don't count this occurrence, only because in Arabic, the word "their" is suffixed.
*In contrast, the word "and a day" ('''''wa'''yawma'') has the "and" prefixed to the word day (''yawm'') and is counted.

====Calling the Selected Grammatical Form "the simple form"====
Apologists often say, that the miracle works only when counting the "simple form" (or "basic form") of the word, but their definition of a simple form changes from miracle to miracle.

===Ignoring the Meanings of some Arabic Words===
====Including words with other meanings====
Some Arabic words have more than one meaning. For example the word الجنة means "paradise", but it can also mean "jinn" (like in the last verse of the Qur'an.<ref>Quran 114:6

*"From among the jinn and the men."
*من -الجنة- والناسِ</ref>) However, apologists just search for the word الجنة and they don't worry at all that this word has other meanings as well.

Or in other cases, when the word count is not interesting, they start excluding the words with other meanings to get a more interesting number.

=====Presenting the list only in Arabic=====
When the word has other meanings, then it is misleading to show the list just in Arabic and let people who don't understand Arabic think that this word has always the same meaning.

====Mistranslations====
When apologists find two words which occur the same number of time but they are not very related, then they translate them a little differently.

*In the "tongue"-"sermon" word count they actually counted the word "admonition", not "sermon". But "sermon" sounded better with the word "tongue"
*In the "hardship"-"patience" they ignored the word "hardship" and counted the word "severe" instead, because they couldn't get equal word count with the word "hardship".

===Selective Choice of the Form of the Miracle===
There are many forms of "miracles" in word counts. When the word count itself for some word is not interesting, then apologists try comparing this word count with others. When there is not some equal word count found, they try finding a double word count. They are changing the form of the miracle, until they find some form in which the word count fits.

Some of the forms of miracles are these:

*The meaning of the word occurs in the real world the same number of times as the word count
**Like in the "The 365 days miracle"
*The ratio between two word counts is the same as the ratio of occurrences of the meanings of the words in the real world
**The land/water ratio miracle
*Two words are related and they have the same word count
**Like the "wine and intoxication both mentioned 6 times"
*Two words are opposite to each other and they have the same word count
**"Paradise and hell both mentioned 77 times"
*Two words are opposite to each other and the "good" one has a double word count
**"Righteous mentioned 6 times and wicked 3 times"

Also for every form of a miracle there might be a lot of ways for the word count to be "interesting". For example, when counting the word "day":

*6 occurrences would be interesting, because god created the world in 6 days
*7 occurrences would be interesting, because 7 days make a week
*29/30 occurrences would be interesting, because they make a month
*100 occurrences would be interesting because it is a nice number
*354 occurrences would be interesting, because that is the number of days in the lunar year
*365 occurrences would be interesting, because that is the number of days in a year

===Reliance on the Gullibility of the Audience===
These counts are manipulated, generally in unstated ways, to produce the desired totals, but most individuals will not take the time needed to count and verify the claim themselves, so they may assume on good faith that it is true.

===Not presenting the actual list===
Most people don't know the Arabic language and it is hard for them to check the number of occurrences, even if they wanted to. Even when they use a search software, they can't tell whether it is a singular form.. or whether it is the genitive form, which they are supposed to count. Also when the miracle claim is completely in English, people who don't know Arabic, don't even know which Arabic word they are supposed to search for.

===Calling coincidence "a miracle"===
Finding an interesting word count is not a miracle.

*Would apologists accept interesting word counts in other texts as "a miracle"? For example in texts critical of Islam? Would they believe that Allah wants us to criticize Islam and the word count is a proof?

==The 365 days Miracle==
{{Main|365 days miracle in the Quran}}

One of the most popular claims is that the word ''yawm'' (singular of day) is repeated 365 times in the Qur'an, its plural and dual forms "days" (''ayyam'' and ''yawmayn'') together are repeated 30 times, while the number of repetitions of [[12 months miracle in the Quran|the word "month" (''shahr'') is 12]].

===Islamic Miracle Using Christian Calendar===

The first flaw with this claim is the fact that the [[Islamic Lunar Calendar|Islamic calendar]] consists of 354 or 355 days a year,<ref>Syed Khalid Shaukat - [http://www.missionislam.com/knowledge/calendar.htm What is Islamic Calendar] - MissionIslam</ref> so these apologists are effectively favoring Christianity by their use of the Gregorian calendar, which consists of 365 or 366 days.

===Manipulated Data===

When you check with word count software, the total "yawm" concordance finds 475 mentions, not 365. However, this includes the dual and plural forms. Of all the different forms of "yawm," 3 are in the dual and 27 are in the plural.<ref>Abdulrahman Lomax - [http://www.answering-islam.org/Religions/Numerics/365hoax.html ON THE CLAIM THAT THE WORD "DAY" OCCURS IN THE QUR'AN 365 TIMES] - Answering Islam, February 22,1996</ref> If you have a database program with easy formats you can easily counter this lie too and find out that all forms with suffixes are discarded on Islamic websites.

Furthermore, the word ''yawm'' in most of its occurrences in the Qur'an does not mean a 24 hour day. For example, the Day of Judgment is mentioned a very large number of times in different ways.

Also, there is not a single website that lists all the occurrences of the word "day" in the Qur'an showing it to be 365 times. While there is [[365 days miracle in the Quran|a list]] on WikiIslam showing it to be much more than 365.

But let's say for a moment the 365 occurrences of the word "yawm" is a mathematically sound citation. If this was discovered at a time when people did not know how many days there were in a year then it may be considered a miracle, but calendars have existed since 3000 BC, and the Julian calendar (which consisted of 365 or 366 days) began in 45 BC.<ref>[http://en.wikipedia.org/w/index.php?title=Julian_calendar&oldid=406578579 Julian calendar] - Wikipedia, accessed January 16, 2011</ref>

===Conclusion===

There is no miracle to be found here. Apologists have manipulated data and used an un-Islamic method of counting days within a year to make the numbers "fit".

===The 92 nights non-miracle===
The word "night" (ٱلَّيْل, ''al-layl'') is not mentioned 365 times in the Qur'an, although there are 365 nights in a year. If we count all the forms of this word, then it appears 92 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=lyl</ref> So the Qur'an is not very consistent with its "miracles".

=="Prayer" mentioned 5 times==
One of the supposed "numerical miracles" is that the word ''salawat'' (صلوات), which supposedly means "prayer", is mentioned 5 times - which is exactly the number of prayers Muslims are supposed to do every day.

This word is plural and it means, besides other meanings, "prayers". The singular form for the word "prayer" is ''salat'' (not ''salawat''). In Arabic the singular form is written as ٱلصَّلَوٰةِ in the Uthmani script and الصَّلَاةِ in the Simple Script. In the Uthmani script the و (''waw''), with the ''dagger alif'' above it (وٰ), is pronounced as a regular ''alif'', without the ''wa'' sound. The singular form ends on ة (''ta marbuta'') and the plural form ends on a regular ت (''ta''). Since the singular form ends on ''ta marbuta'', the "t" doesn't have to be pronounced and the singular form might be pronounced as ''salah'' (instead of ''salat'').

The problem in this word count is, that "prayers" is not the only meaning of the word ''salawat'':

*1) Verse 2:157 "Those are they on whom are '''blessings''' (صَلَوَاتٌ, ''salawatun'') and mercy from their Lord, and those are the followers of the right course."
**So this verse is not talking about prayers Muslims do. If salawat means "prayers", then "salawat min rabbihim" (صَلَوَاتٌ مِّن رَّبِّهِمْ) in this verse would be "prayers from their lord". Is Allah praying? Who is he praying to?

*2) Verse 2:238 "Attend constantly to '''prayers''' (الصَّلَوَاتِ, ''as-salawati'') and to the middle prayer and stand up truly obedient to Allah."
**1st valid occurence.

*3) Verse 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''' (وَصَلَوَاتِ, ''wasalawat''); surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful."
**2nd valid occurence.

*4) Verse 22:40 "Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah´s repelling some people by others, certainly there would have been pulled down cloisters and churches '''and synagogues''' (وَصَلَوَاتٌ, ''wasalawat'') and mosques in which Allah´s name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty."
**Here the word ''salawat'' refers to '''Jewish synagogues'''. What do Jewish synagogues have to do with the 5 daily muslim prayers?

*5) Verse 23:9 "And those who keep a guard on '''their prayers''' (صَلَوَاتِهِمْ, ''salawatihim'');"
**If we count the word with ''-ihim'' (هِمْ) suffix, meaning "their", then this is the 3rd valid occurrence. However these forms were often excluded in other apologetic word counts.

In conclusion:

*If we count all forms of the Arabic word ''salawat'', we get 5 occurrences, but only 3 of them refer to the plural "prayers". The other 2 mean "blessings" and "synagogues".
*The claim that the word "prayer" or "prayers" is mentioned 5 times in the Qur'an, is a lie.
*The claim that the Arabic word ''salawat'' is mentioned 5 times (and letting people think it means always "prayer"), is misleading.

=="Seven heavens" mentioned 7 times==
The Qur'an talks much more than 7 times about the seven heavens if we don't require both the words "seven" and "heavens" to be together in the verse. There are dozens of verses with the plural word "heavens", which just don't have the word "seven" in them, like this one:

*Verse 2:107 "''Do you not know that Allah´s is the kingdom of '''the heavens''' and the earth, and that besides Allah you have no guardian or helper?''"

Here is the list of verses which talk about the seven heavens and explicitly mention the word seven (''sabAAa'', سبع) in them:

*1) Verse 2:29 "''He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ), and He knows all things''"
*2) Verse 17:44 "''The '''seven heavens''' (ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ) declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.''"
*3) Verse 23:17 "''And certainly We made above you '''seven heavens''' (سَبْعَ طَرَآئِقَ); and never are We heedless of creation.''"
**Here the word for heavens is ''taraiqa'' (طَرَآئِقَ), which literally means "paths" and they are called paths, because heavens are used as paths by the angels.<ref>Al-Jalalayn interpretation: "''And verily We created above you seven paths that is seven heavens tarā’iq is the plural of tarīqa so called because they are the paths used by the angels and of creation that lies beneath these paths We are never unmindful lest these should fall upon them and destroy them. Nay but We hold them back as stated in the verse And He holds back the heaven lest it should fall upon the earth.''"</ref>
*4) Verse 23:86 "''Say: Who is the Lord of the '''seven heavens''' (ٱلسَّمَٰوَٰتِ ٱلسَّبْعِ) and the Lord of the mighty dominion?''"
*5) Verse 41:12 "''So He ordained them '''seven heavens''' (سَبْعَ سَمَٰوَاتٍ) in two periods, and revealed in every heaven its affair; and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing.''"
*6) Verse 65:12 "''Allah is He Who created '''seven heavens''' (سَبْعَ سَمَٰوَٰت), and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.''"
*7) Verse 67:3 "''Who created the '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ) one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?''"
*8) Verse 71:15 "''Do you not see how Allah has created the '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ), one above another,''"
*9) Verse 78:12 "''And We made above you '''seven strong ones''' (سَبْعًا شِدَادًا),''"
**"Seven strong-ones" (sabAAan shidadan, سَبْعًا شِدَادًا) refers to the seven heavens.<ref>Al-Jalalayn's interpretation: "and built above you seven mighty ones? seven heavens shidād is the plural of shadīda that is to say strong and sturdy unaffected by the passage of time"</ref>

Notice that in the verses 17:44 and 23:86 the order of the Arabic words is different. They literally say "heavens seven".

We can get 7 occurrences of the phrase "seven heavens" if we count only the occurrences where the seven heavens are explicitly called seven "heavens" (samawat, سَمَٰوَٰتٍ) and not "paths" or "strong ones". Also we have to include 2 cases, where the phrase is in backwards order, literally "heavens seven".

But probably a more important question than "What is the word count?" is "Are there 7 heavens in reality?". And also we should wonder if the meanings of the verses together make sense: When we consider that the heavens are one above the other (verse 67:3) and stars are in the lowest heaven (41:12), that means our universe (in which are stars) would be the lowest heaven. We can see only this universe (= the lowest heaven), so do we really see all the 7 heavens as the verse 71:15 claims we should?

Let's see what other miracles with the number 7 the Qur'an offers, so that we can be sure that the one with "seven heavens" mentioned 7 times wasn't just a coincidence:

==="Seven years" mentioned 2 times non-miracle===
The Qur'an talks in two verses about "seven years".

*1) 12:47 "He said: You shall sow for '''seven years''' continuously, then what you reap leave it in its ear except a little of which you eat."
*2) 12:48 "Then there shall come after that '''seven years''' of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved"

The word "years" is actually omitted in the second verse. In the Arabic, it just literally says "seven hard", although from the context it definitely speaks about years.

So the Qur'an speaks 2 times about 7 years and there is absolutely nothing amazing about it.

==="Seven ears (of corn)" mentioned 3 times non-miracle===
The Qur'an speaks about ears in these verses:

*1) 2:261 "The parable of those who spend their property in the way of Allah is as the parable of a grain growing '''seven ears''' (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing"
*2) 12:43 "And the king said: Surely I see seven fat kine which seven lean ones devoured; and '''seven green ears''' and (seven) others dry: O chiefs! explain to me my dream, if you can interpret the dream."
*3) 12:46 "Yusuf! O truthful one! explain to us seven fat kine which seven lean ones devoured, and '''seven green ears''' and (seven) others dry, that I may go back to the people so that they may know."

The Qur'an speaks exactly 3 times about "seven ears" and that is a very non-interesting fact. This is not a miracle.

==="Seven cows" mentioned 4 (or 2) times non-miracle===

*12:43 "And [subsequently] the king said, "Indeed, I have seen [in a dream] '''seven fat cows''' being eaten by '''seven [that were] lean''', and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.""
*12:46 "[He said], "Joseph, O man of truth, explain to us about '''seven fat cows''' eaten by '''seven [that were] lean''', and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you].""

The question is whether to count the occurrences, where the word "cow" is not explicitly mentioned with the number 7. But we definitely can't get the word count 7 and this is not a miracle.
==="Seven gates" mentioned 1 time===
How many times does the Qur'an speak about "seven gates"?

*15:44 "It has '''seven gates'''; for every gate there shall be a separate party of them."

Only one time.
===Conclusion===

*There are many cases where the Qur'an speaks about seven things. When one of those cases the number of verses happens to be seven, it is not very amazing.
**There are also "seven verses" (15:87), "seven people" (18:22), "seven nights" (69:7), "seven seas" (31:27) mentioned one time non-miracles.
*Taking the one case where the number of verses is 7 and acting as if this represents the Qur'an's eloquent numerology is dishonest and misleading. It could be also described as "cherry picking" logical fallacy.

=="Creation of heavens" mentioned 7 times==
This word count doesn't make sense from the beginning. If this phrase would occur 7 times, then the most direct meaning would be "the heaven'''s''' were created seven times", while they were created only one time. The plural form doesn't fit in this miracle. If the singular form "creation of a heaven" was mentioned 7 times, it would make more sense. It would mean that they were created one after another.

There are many verses which say that Allah created everything, that means including the heavens. For example:

*6:102 "..there is no god but He; the '''Creator of all things''', therefore serve Him, and He has charge of all things."

So counting only the cases where heavens are explicitly mentioned is questionable.

There are also verses where the words "creation" and "heavens" are both mentioned, but not exactly next to each other (as a phrase). For example:

*7:185 "Do they not consider the kingdom of '''the heavens''' and the earth and whatever things '''Allah has created''', and that may be their doom shall have drawn nigh; what announcement would they then believe in after this?"

These verses contain a phrase about creating the heavens:

*1) 2:29 "He it is Who created for you all that is in the earth, and He directed Himself to the heaven, '''so He made them complete seven heavens''' (فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ, ''fasawwahunna sabAAa samawatin''), and He knows all things."
*2) 2:164 "Most surely in the '''creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰت, ''khalqi assamawati'') and the earth..."
*3) 3:190 "Most surely in '''the creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰتِ, ''khalqi assamawati'') and the earth and the alternation of the night and the day there are signs for men who understand."
*4) 3:191 "Those who remember Allah standing and sitting and lying on their sides and reflect on the '''creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰتِ, ''khalqi assamawati'') and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire"
*5) 6:1 "All praise is due to Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth and made the darkness and the light; yet those who disbelieve set up equals with their Lord."
*6) 6:73 "And He it is Who has '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth..."
*7) 6:101 "Wonderful '''Originator of the heavens''' (بَدِيعُ ٱلسَّمَٰوَٰتِ, ''BadeeAAu assamawati'') and the earth!"
*8) 7:54 "Surely your Lord is Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth in six periods of time.."
*9) 9:36 "Surely the number of months with Allah is twelve months in Allah´s ordinance since the day when He '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth"
*10) 10:3 "Surely your Lord is Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth..."
*11) 11:7 "And He it is Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth "
*12) 14:19 "Do you not see that Allah '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰت, ''khalaqa assamawati'') and the earth..."
*13) 14:32 "Allah is He Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth ..."
*14) 15:85 "And We did not '''create the heavens''' (خَلَقْنَا ٱلسَّمَٰوَٰتِ, ''khalaqna assamawati'') and the earth and what is between them two but in truth..."
*...and many others.

So just in the first 15 chapters, the Qur'an speaks much more than 7 times about the creation of heavens. There are many ways to count this and if some of those ways produces the number 7 it is not miraculous, nor improbable, because the more ways of counting exist, the higher is the probability of the existence of a counting method which produces the desired number.

==="Seven earths" not mentioned 7 times non-miracle===
According to the Quranic verse 65:12, there are also 7 earths. So the counting method which produces the outcome of "seven heavens" should be used for counting "creation of earths" and produce the same number. But apologist websites never mention any "7 earths mentioned 7 times miracle".

=="Wine" and "intoxication" both mentioned 6 times==
What is the significance of the number 6? And what is this supposed to mean? Wine equals intoxication? They are not the same thing.. but let's count them.

Wine (''khamr'', خمر):

*1) 2:219 "''They ask you about '''wine''' (ٱلْخَمْرِ) and gambling. Say, "In them is great sin and [yet, some] benefit for people...''"
*2) 5:90 "''O you who have believed, surely '''wine''' (ٱلْخَمْرُ) and games of chance, and altars (for idols) and divining (i.e., divination by arrows or in any other way) are only an abomination of Ash-Shaytan's (The all-vicious, the Devil) doing, so avoid it, that possibly you would prosper.''"
*3) 5:91 "''Surely Ash- Shaytan's (The all-vicious, the Devil) would only (like) to excite enmity and abhorrence among you by means of '''wine''' (ٱلْخَمْرِ) and games of chance, (Literally: in wine and games of chance) and to bar you from the remembrance of Allah, and from prayer. Will you then be refraining?''"
*4) 12:36 "''And two youths entered the prison with him. One of them said: I saw myself pressing '''wine''' (خَمْرًا ). And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good.''"
*5) 12:41 "''O my two mates of the prison! as for one of you, he shall give his lord to drink '''wine''' (خَمْرًا ); and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired.''"
*6) 47:15 "''(This) is the similitude of the Garden which the pious have been promised; therein are rivers of water not staling, and rivers of milk that does not change in taste, and rivers of '''wine''' (خَمْرٍ) - a delicious (drink) to the drinkers- and rivers of honey unadulterated...''"

Some translations translate ''khamr'' as "intoxicants" to imply a more general meaning.

Now let's count intoxication (''sakara'', سكر):

*1) 4:43 "'': O you who believe! do not go near prayer when you are '''intoxicated''' (سُكَٰرَىٰ ) until ...''"
*2) 15:15 "''They would only say: "Our eyes have been '''intoxicated''' (سُكِّرَتْ ): Nay, we have been bewitched by sorcery."''"
*3) 15:72 "''By your life! they were blindly wandering on in '''their intoxication''' (سَكْرَتِهِمْ).''"
*4) 16:67 "''And of the fruits of the palms and the grapes-- you obtain from them '''intoxication''' (سَكَرًا) and goodly provision; most surely there is a sign in this for a people who ponder.''"
*5,6) 22:2 "''On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men '''intoxicated''' (سُكَٰرَىٰ ), and they shall not be '''intoxicated''' (بِسُكَٰرَىٰ) but the chastisement of Allah will be severe.''"
*7) 50:19 "''And the '''intoxication''' (سَكْرَةُ ) of death will bring the truth; that is what you were trying to avoid.''"

Some translations sometimes translate the word as "dazzled" or "drunk" or "stupor", but the basic meaning is the same and the arabic root سكر is the same.

So the words are not both mentioned 6 times.

=="Muhammad" and "sharia" both mentioned 4 times==
The word Muhammad (مُحَمَّد) appears in 4 verses:

*1) 3:144 "And '''Muhammad''' is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? .."
*2) 33:40 "'''Muhammad''' is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things."
*3) 47:2 "And (as for) those who believe and do good, and believe in what has been revealed to '''Muhammad''', and it is the very truth from their Lord, He will remove their evil from them and improve their condition."
*4) 48:29 "'''Muhammad''' is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.."

In the next section, a specifically Arabic letter ع (ayn), that has no equivalent in the English alphabet will be transliterated as "AA".

The word "sharia" (شَرِيعَة) appears in one verse:

*45:18 "Then We put you, [O Muhammad], on an '''ordained way''' (شَرِيعَةٍ, ''shareeAAa'') concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know."

There are other 3 verses containing words derived from the same trilateral root شرع (sh-r-AA), but they are not "sharia":

*1) 5:48 ".. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed '''a law''' (شِرْعَةً, ''shirAAa'') and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good.."
**This word is ''shirAAa'' not ''shareeAAa''. Although the meaning is similar, they are not the same words.
*2) 42:13 "'''He has ordained''' (شَرَعَ, ''SharaAAa'') for you of religion what He enjoined upon Noah and that which We have revealed to you..."
**In this case it is a verb! It is from the same root, but it is not the word (noun) ''sharia''.
*3) 42:21 "Or have they associates who '''have prescribed''' (شَرَعُوا۟, ''sharaAAoo'') for them any religion that Allah does not sanction? .."
**Again this is a verb and it is not the word ''sharia''.

There is also one occurrence of a word derived from the same root شرع, which however has a totally different meaning:

*7:163 "And ask them about the town that was by the sea - when they transgressed in [the matter of] the sabbath - when their fish came to them '''openly''' (شُرَّعًا, ''shurraAAan'') on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient."

So the word "Muhammad" is mentioned 4 times, but the word "sharia" is mentioned only once.
==="Muhammad" and "swine" both mentioned 4 times miracle===
This can be termed as an anti-miracle. By using the same tactics of the apologists, we arrive at a word count that looks embarrassing with respect to Islam. When we count only the singular form of the word "swine" (ٱلْخِنزِير, ''al-khinzeer''), we get 4 occurrences:

#2:173 "He has only forbidden you what dies of itself, and blood, and flesh of '''swine''' (ٱلْخِنزِيرِ)"
#5:3 "Forbidden to you is that which dies of itself, and blood, and flesh of '''swine''' (ٱلْخِنزِيرِ)"
#6:145 "Say: I do not find in that which has been revealed to me anything forbidden for an eater to eat of except that it be what has died of itself, or blood poured forth, or flesh of '''swine''' (خِنزِيرٍ)"
#16:115 "He has only forbidden you what dies of itself and blood and flesh of '''swine''' (ٱلْخِنزِيرِ)"

There is also one occurrence of وَٱلْخَنَازِيرَ (''wal-khanaazeer'', "and the pigs") in 5:60, but words with prefixes and plural forms were often dismissed in other miracles, so why would we count it now?

If Allah cared so much about equal word counts, why did he make equal word counts for "Muhammad" and "swine"? One of the interpretations might be that he wanted to criticize [[Qur'an,_Hadith_and_Scholars:Muhammad#Obesity|Muhammad's obesity]].

=="Allah" mentioned more than 1 time miracle fail==
Muslims believe that Allah is 1. But the Quran failed to mention the word "Allah" exactly 1 time.

=="The righteous" mentioned 6 times and "the wicked" 3 times==
If we count only the literal words ''al-abrar'' (the righteous) and ''al-fujjar'' (the wicked), we get 5 occurrences of ''al-abrar'':

*1) 3:193 "Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and make us die with '''the righteous''' (ٱلْأَبْرَارِ, ''al-abrar'')."
*2) 76:5 "Surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') shall drink of a cup the admixture of which is camphor"
*3) 82:13 "Most surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') are in bliss,"
*4) 83:18 "Nay! Most surely the record of '''the righteous''' (ٱلْأَبْرَارِ, ''al-abrar'') shall be in the Iliyin."
*5) 83:22 "Most surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') shall be in bliss,"

And two occurrences of ''al-fujjar'':

*1) 82:14 "And most surely '''the wicked''' (ٱلْفُجَّارَ, ''al-fujjar'') are in burning fire,"
*2) 83:7 "Nay! most surely the record of '''the wicked''' (ٱلْفُجَّارِ, ''al-fujjar'') is in the Sijjin."

So there is no miracle. However when we count the words with slightly different forms, we get one more occurrence for "the righteous":

*3:198 "But as to those who are careful of (their duty to) their Lord, they shall have gardens beneath which rivers flow, abiding in them; an entertainment from their Lord, and that which is with Allah is best '''for the righteous''' (لِّلْأَبْرَارِ, ''lil-abrar'')."

And 3 occurrences for "the wicked":

*38:28 "Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) '''like the wicked''' (كَٱلْفُجَّارِ, ''kal-fujjar'')?"
*71:27 "If You leave them, they will mislead Your slaves, and they will beget none but '''wicked''' (فَاجِرًا, ''fajiran'') disbelievers."
*80:42 "These are they who are unbelievers, '''the wicked''' (ٱلْفَجَرَةُ, ''al-fajarah'')."

So this word count is more questionable than miraculous.

Also there are other word count "miracles" where the "bad" word has the same number as the "good" word. Like ''iman''/''kufr'', ''paradise''/''hell''. So why suddenly count double word counts?

=="The Sabbath" mentioned 7 times==
===Mental gymnastics===
The Sabbath (ٱلسَّبْت, ''as-sabt'') is a day of the week, when Jews are supposed to not work. So what is miraculous about this word being mentioned 7 times according to apologists? Well, it is the 7th day of the week. So the word count of "seven Sabbaths" somehow implies the meaning "the 7th day".

===The list===
The word Sabbath is derived from the root سبت (s-b-t). This is a list of all occurrences of words derived from this root in the Qur'an:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||2:65||ٱلسَّبْتِ 1||''as-sabti''||the Sabbath||noun
|-
|2||4:47||2 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|3||4:154||3 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|4||7:163||4 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|5||7:163||سَبْتِهِمْ||''sabtihim''||'''their''' Sabbath *||noun
|-
|6||7:163||يَسْبِتُونَ||''yasbitoona''||they had Sabbath **||'''verb'''
|-
|7||16:124||ٱلسَّبْتُ 5||''as-sabtu''||the Sabbath||noun
|-
|8||25:47||سُبَاتًا||''subatan''||a rest||noun
|-
|9||78:9||سُبَاتًا||''subatan''||a rest||noun
|}

*(*) The second occurrence in the verse 7:163, "their Sabbath" (سَبْتِهِمْ, ''sabt'''ihim''''') has the possessive pronoun "their" suffixed as ''-ihim''
*(**) The third occurrence in the verse 7:163, يَسْبِتُونَ (''yasbitoona''), is not the noun "Sabbath", but it is a verb.<ref>"3rd person masculine plural imperfect verb"
http://corpus.quran.com/wordmorphology.jsp?location=(7:163:20)</ref> This verb has no simple equivalent in English. It refers to "having Sabbath", so the verse literally says that they "Sabbathed". It is translated as "they had Sabbath", but the noun "Sabbath" is not present in the original Arabic, so this cannot be counted as an occurrence of "Sabbath".

===Conclusion===

*The word Sabbath (ٱلسَّبْت) appears '''5 times''' in the Qur'an if we count only the basic form ٱلسَّبْت (without any prefixes and suffixes).
*The word appears 6 times if we count also the form with a suffix (''sabtihim'', 7:163).
**Forms with suffixes were excluded in many apologetic word counts for other words (for example "Iman and kufr both mentioned 25 times"), so why would we count them now?
*The 7th word (''yasbitoona'') counted by apologists is '''a verb'''. It is not the noun "Sabbath".

Let's see whether a similar miracle occurs with other words as well.

==="Ramadan" mentioned 1 time non-miracle===
If the word "Sabbath" was mentioned 7 times, because Sabbath is the 7th day of the week, then by the same logic, the word "Ramadan", the 9th month of the Islamic calendar, should also occur 9 times.

This is the list of all the occurrences of the word "Ramadan" (رَمَضَانَ) in the Qur'an:

*1) 2:185 "The month of '''Ramadan''' is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction..."

And that's it. There are no more occurrences of this word in the Qur'an although it is the 9th month of the Islamic calendar. So the Qur'an is not very consistent in these word count "miracles".

The word "Friday" (ٱلْجُمُعَةِ) also appears only once (62:9) although it is not the first day of the week.

=="Gold" and "luxury" both mentioned 8 times==

The word for "gold" is ذَّهَبِ (''dhahab''). All occurrences in the Qur'an are singular nouns:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
|-
|1||3:14||ٱلذَّهَبِ||the gold
|-
|2||3:91||ذَهَبًا||of gold
|-
|3||9:34||ٱلذَّهَبَ||the gold
|-
|4||18:31||ذَهَبٍ||a gold
|-
|5||22:23||ذَهَبٍ||a gold
|-
|6||35:33||ذَهَبٍ||a gold
|-
|7||43:53||ذَهَبٍ||a gold
|-
|8||43:71||ذَهَبٍ||a gold
|}

So this word does occur 8 times, if we count all forms.

The word for "luxury" is تَرَف (''taraf''), derived from the root ترف (t-r-f).
This is the list of all occurrences of words derived from the root ترف in the Qur'an:
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||11:116||أُتْرِفُوا۟||''otrifoo''||they were enriched||verb
|-
|2||17:16||مُتْرَفِيهَا||''mutrafeeha''||her * wealthy people||noun
|-
|3||21:13||أُتْرِفْتُمْ||''otriftum''||you were enriched||verb
|-
|4||23:33||وَأَتْرَفْنَٰهُمْ||''waatrafnahum''||while we enriched them||verb
|-
|5||23:64||مُتْرَفِيهِم||''mutrafeehim''||their wealthy people||noun
|-
|6||34:34||مُتْرَفُوهَآ||''mutrafooha''||her wealthy people||noun
|-
|7||43:23||مُتْرَفُوهَآ||''mutrafooha''||her wealthy people||noun
|-
|8||56:45||مُتْرَفِينَ||''mutrafeen''||wealthy people||noun
|}

*(*) The word "city" (قَرْيَةٍ, ''qaryatin'') in the verse is feminine in Arabic. So "her" wealthy people refers to a city.

So, the word "wealth" itself appears exactly '''0 times'''.

In conclusion:

*The word "gold" appears 8 times, the word "wealth" appears 0 times.
*Apologists got number 8 for "wealth" by counting verbs and nouns together. 5 of the 8 occurrences is the word for "wealthy people".

==="Silver" mentioned 6 times non-miracle===
If the Qur'an is full of word count miracles, then we would expect the word "silver" (فضة, ''fidda'') to be also mentioned 8 times:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
|-
|1||3:14||وَٱلْفِضَّةِ||and the silver
|-
|2||9:34||وَٱلْفِضَّةَ||and the silver
|-
|3||43:33||فِضَّةٍ||[of] silver
|-
|4||76:15||فِضَّةٍ||[of] silver
|-
|5||76:16||فِضَّةٍ||[of] silver
|-
|6||76:21||فِضَّةٍ||[of] silver
|}

But it is not, although gold and silver are mentioned together in verses 3:14 and 9:34 as a property of wealthy people. So the Qur'an is not very consistent with its word count "miracles".

=="Fear" and "wish" both mentioned 8 times==
This is one of those "miracles" that are so embarrassing enough by themselves, that there is no need for a refutation. What is miraculous about two words, that are not related to each other, being mentioned the same number of times?

But this word count is interesting since it contains the word "fear" or "terror", so this word count might also tell us where the Qur'an speaks about terrorism.

The Arabic word for "fear" is ٱلْخَوْفِ (''al-khawf'') and it is mentioned more than a 100 times in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=xwf</ref>

But in this word count the counted word is الرهب (''ar-rahb'') meaning "terror", "horror", "fear" and also "monk". The root of this word is رهب (r-h-b) and the Arabic word for "terrorism" (إرهاب, ''irhab'') is also derived from this root.

This is the list of all words derived from this root (رهب) in the Qur'an:
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||2:40||فَٱرْهَبُونِ||''fa-rhaboon''||so fear [me]||verb
|-
|2||5:82||وَرُهْبَانًا||''wa-ruhbanan''||and monks||noun
|-
|3||7:116||وَٱسْتَرْهَبُوهُمْ||''wa-starhaboohum''||and terrified them||verb
|-
|4||7:154||يَرْهَبُونَ||''yarhaboon''||(they) fear||verb
|-
|5||8:60||تُرْهِبُونَ||''turhiboona''||(you) terrorize||verb
|-
|6||9:31||وَرُهْبَٰنَهُمْ||''wa-ruhbanahum''||and their monks||noun
|-
|7||9:34||وَٱلرُّهْبَانِ||''wa-rruhbani''||and the monks||noun
|-
|8||16:51||فَٱرْهَبُونِ||''fa-rhaboon''||so fear [me]||verb
|-
|9||21:90||وَرَهَبًا||''wa-rahaban''||and fear 1||noun
|-
|10||28:32||ٱلرَّهْبِ||''ar-rahbi''||the fear 2||noun
|-
|11||57:27||وَرَهْبَانِيَّةً||''wa-rahbaniyyatan''||but monasticism||noun
|-
|12||59:13||رَهْبَةً||''rahbatan''||a fear 3||noun
|}

The verse 8:60 urges Muslims to terrorize people who don't believe in Islam:

*"And prepare against them whatever you are able of power and of steeds of war by which you may '''terrify''' (تُرْهِبُونَ, ''turhiboona'') the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows."

If we count all forms of the noun "fear" derived from the root رهب, we get '''3 occurrences'''. The others are either verbs, or they refer to monks. So the absurdity of this "miracle" lies not only in the meaningless connection between the two words, but also in the fact, that the word count of 8 is wrong.

The Arabic word for "wish" is رغبة (''raghba''), derived from the root رغب (r-gh-b). There are 8 words derived from this root in the Qur'an. They are not translated exactly as "wish" most of the time. There is the phrase يَرْغَبُ عَن (''yarghabu 'an'') meaning "hate", "forsake", which could be literally understood as "wish from (against)".

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
!Word class
|-
|1||2:130||يَرْغَبُ||forsakes||verb
|-
|2||4:127||وَتَرْغَبُونَ||and you want||verb
|-
|3||9:59||رَٰغِبُونَ||wishing 1||noun
|-
|4||9:120||يَرْغَبُوا۟||they prefer||verb
|-
|5||19:46||أَرَاغِبٌ||reject 2||noun
|-
|6||21:90||رَغَبًا||wishing 3||noun
|-
|7||68:32||رَٰغِبُونَ||wishing 4||noun
|-
|8||94:8||فَٱرْغَب||so desire||verb
|}
There are only 4 nouns referring to wish, including the phrase "wish against". Some of them refer to "wishing people" and not to wishing itself.

So in conclusion:

*There is no connection between these two words.
**But since the word for "fear" also means "terror", maybe the meaning is "wish to terrorize".
*The nouns "fear" and "wish" do not appear 8 times. The word "fear" appears more than a hundred times. If we count the word "rahb" as fear, although it also refers to terrorizing, we get 3 occurrences. The word count for "raghb" is questionable, because it is not clearly translated as "wish" many times.
*Apologists get to the number 8 by counting nouns and verbs together, and they count words with similar meaning derived from the same root together. And in the end they get two equal word counts for two words which are not related, so they found (by using questionable counting method) meaningless equality in 2 word counts and there is nothing miraculous.

=="Summer-hot" and "winter-cold" both mentioned 5 times==
The first question is what is "summer-hot" and "winter-cold"? As it turns out, apologists counted the words cold and hot and they also "counted" the words summer and winter (which both appear only one time in the same verse) and somehow put it together and named the words "summer-hot" and "winter-cold". Taking two related words and making one big word out of them is probably against the common sense of most people, but for Islamic apologists it makes sense.

This article will use the common sense and count these words separately.

Firstly, the words "summer" and "winter" both appear only one time in the Qur'an and in the same verse:

*106:2 "Their protection (of the Quraysh) during their trading caravans in the '''winter''' (ٱلشِّتَآءِ, ''ash-shitai'') '''and the summer''' (وَٱلصَّيْفِ, ''wa-ssayf'')"

The fact that these two words appear the same number of times is not very miraculous, since they both appear only once and in the same verse, in a verse which enumerates seasons.. And amazingly, even this word count is problematic, since the word "summer" appears with a ''wa-'' ("and") prefix and words with this prefix were not counted in some miracles.

The word "heat" appears 4 times:

*1,2) 9:81 "... [they] said: Do not go forth in '''the heat''' (ٱلْحَرِّ, ''al-harri''). Say: The fire of hell is much severe in '''heat''' (حَرًّا, ''harran''). Would that they understood (it)."
*3) 16:81 "...He has given you garments to preserve you from the '''heat''' (ٱلْحَرَّ, ''al-harra'') ..."
*4) 35:21 "Nor the shade and '''the heat''' (ٱلْحَرُورُ, ''al-haroor'')"

The word "cold" appears 3 times:

*1) 21:69 "Allah said, "O fire, be '''coolness''' (بَرْدًا, ''bardan'') and safety upon Abraham."
*2) 38:42 "Urge with your foot; here is a '''cool''' (بَارِدٌ, ''baridun'') washing-place and a drink."
*3) 78:24 "They shall not taste therein '''cool''' (بَرْدًا, ''bardan'') nor drink"

Apologists probably get to the number 4 for "cold" by including this verse:

*24:43 "And He sends down of the clouds that are (like) mountains wherein is '''hail''' (بَرَدٍ, ''baradin'')"

That was Shakir translation. To be sure he is not the only one to understand the word to be mean "hail", let's check other translations:

*Pickthall: "He sendeth down from the heaven mountains wherein is '''hail'''"
*Sahih International: "And He sends down from the sky, mountains [of clouds] within which is '''hail'''"
*Muhsin Khan: "And He sends down from the sky '''hail''' (like) mountains, (or there are in the heaven mountains of hail from where He sends down '''hail''')"

Everyone seems to translate it as "hail", only apologists count is as coolness.

So in conclusion:

*The words "summer-hot" and "winter-cold" don't exist.
*The words "summer" and "winter" appear only once, together, in one verse.
*The word "heat" appears 4 times and the word "cool" 3 times
*Apologists add the word, which means "hail" to the "cool" word count

=="Freedom" mentioned zero times==

The word "freedom" (حرية, ''huriya'') doesn't appear anywhere in the Qur'an.

The word عبد ('abd) meaning "slave" appears more than one hundred times throughout the Qur'an <ref>http://corpus.quran.com/qurandictionary.jsp?q=Ebd</ref>, while the word "free man" (الحر, ''al-hurr'') appears only in one verse <ref>http://corpus.quran.com/qurandictionary.jsp?q=Hrr</ref> in the context of killing him although he may be innocent:

*''"O you who have believed, prescribed for you is legal '''retribution for those murdered - the free for the free''', the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment."'' (verse 2:178)
**The Tafsir Al-Jalalayn further explains: ''"O you who believe prescribed made obligatory for you is retaliation on equal terms regarding the slain both in the attributes of the one slain and in the action involved; a free man is killed for a free man and not for a slave; and a slave for a slave and a female for a female. The Sunna makes it clear that a male may be killed in retaliation for a female and that religious affiliation should be taken into account also so that a Muslim cannot be killed in return for an disbeliever even if the former be a slave and the latter a free man."'' <ref>http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=2&tAyahNo=178&tDisplay=yes&UserProfile=0&LanguageId=2</ref>

That means for example, if a slave from group A kills a free man from group B, then according to the Qur'an, the murderer from group A should be living happily, but someone from group B should kill an innocent free man from group A.

==Other miracles==
Some miracles have a word count or their full analysis too big to fit in this article, so here is just a quick analysis. You can click on any of them to get more details:

*[[12 months miracle in the Quran|The word "month" (shahr) appears 12 times in the Qur'an]]
**In this word count, phrases like "twelve months" are counted as singular.
**The miracle uses the verse that defines the Islamic lunar calendar, while the 365 miracle uses the Gregorian calendar, which is based on the solar year.
*[[Man and woman word count|The words "man" and "woman" both appear 23 times and 23 is the number of chromosomes]]
**The word "woman" appears 24 times.
*[[Dunya and akhira word count in the Qur'an|The words ''dunya'' (world) and ''akhira'' (paradise) both appear 115 times]]
**''Dunya'' sometimes means "lower" (67:5) or "nearer" (8:42). ''Akhira'' also has other meanings.
*[[Paradise and hell word count in the Qur'an|The words "paradise" and "hell" both appear 77 times]]
**Here apologists counted words like "madness" as an occurrence of "paradise".
*[[Iman and kufr word count in the Qur'an|The words "iman" and "kufr" both appear 25 times when counting without the genitive form]]
**They don't. Actually, the words with possessive pronoun suffixes are excluded.
***Which is a questionable counting method.
*[[Land to water ratio miracle in the Qur'an|The Qur'an describes the water to land ratio as 71:29.]]
**No matter how you count it, it doesn't.
*[[Tongue and sermon word count in the Qur'an|The words "tongue" and "sermon" both occur 25 times.]]
**The word "sermon" does not appear in the Qur'an.
*[[Shaytan and angel word count in the Qur'an|The words "shaytan" and "angel" both appear 88 times.]]
**Plural and singular forms are counted together as well as words with prefixes.
**This is probably the most (or the only?) valid word count.
*[[Life and death word count in the Qur'an|The words "life" (''hayat'') and death (''maout'') both appear 145 times.]]
**In this word count words like "dead" and "die" are counted as an occurrence of "death".
*[[Zakah and blessing word count in the Qur'an|The words zakah (charity) and "blessing" both occur 32 times]]
**The word zakat nor blessing appears 32 times.
*[[Sun and light word count in the Qur'an|The words sun (''shams'') and light (''noor'') both appear 33 times.]]
**The word "light" appears 43 times.

Other claims which don't have their own article (yet) are provided here with a quick analysis:

*The word "mind" (العقل) and "''noor''" (light, النور) both appear 49 times.
**No. Occurrences of the word ''noor'' (نور) were already listed in the article [[Sun and light word count in the Qur'an]]. This word appears 43 times. There are also 6 occurrences of the word ''muneer'' (منير), which is however translated as "enlightening" or "illuminating" most of the time.
**This word count is in contradiction with the "''Sun'' and ''light'' both appear 33 times" miracle.
*The word "payment" or "reward" (الجزاء, ''al-jaza'u'') is repeated 117 times and the word "forgiveness" (المغفرة, ''al-mughfira'') is repeated 234 times (a double word count).
**The word ''al-jaza'u'' is derived from the root جزي (j-z-y). When we search for all occurrences of words derived from this root in the Qur'an, we get '''118 occurrences'''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jzy</ref> Most of these occurrences are verbs. So apologists not only counted it wrong, but also counted nouns and verbs together to get the result. The words like "jizya" or "punishment" or "penalty" share the meaning of "payment", "reward" or "recompense" with the other words, so there it no reason to exclude them. And if we should exclude them, then we should exclude them all.
**Does this word count mean that all payments should be forgiven? Is it just to forgive payments? Shouldn't the message be that ''bad deeds'' should be forgiven? The words "payment" and "forgiveness" don't seem to be related so even if there was a double word count for "forgiveness" it wouldn't mean anything.
*The words "Adam" (ءَادَمَ) and "Jesus" (عِيسَىٰ, ''Isa'') both appear 25 times and that is a miracle because verse 3:59 says "Jesus is like Adam".
**If we count all forms of the words, then they do both occur 25 times.<ref>https://www.chess.com/blog/Rayyan/adam-and-jesus</ref>
**Jesus is like Adam only in the way that they both don't have a human father. Besides that they are very different. For example Adam doesn't have a mother, while Jesus has.
***Adam's wife Eve also has no father. But the Quran failed to mention her name 25 times.
**Jesus and Moses are similar, because they are both considered to be prophets. So why they are not mentioned the same number of times?
**"Christ" (مسيح) is mentioned only 11 times <ref>http://corpus.quran.com/search.jsp?q=%D9%85%D8%B3%D9%8A%D8%AD</ref>, so the Quran failed to have an equal word count for Christ
**The Qur'an says in 7:179 that disbelievers are ''like'' cattle, yet the Qur'an talks a lot more about disbelievers than cattle. Shouldn't they have an equal word count?
**We could find dozens of things that are said to be similar in the Qur'an. The vast majority of them wouldn't have an equal word count. Taking one of those similar words, which coincidentally have an equal word count, is not a miracle, but a cherry-picking fallacy.
**Forms of the word "burn" (صلي) also appear 25 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Sly</ref> Does it mean Adam and Jesus are burning in hell?
*When seeing the lists of occurrences for the words "Adam" and "Jesus", the verse 3:59 (which says they are similar by being created from dust) is the 7th occurrence.
**The order of the suras is man-made. If we used the original (Allah's) revelation order, the verses from the 3rd sura would have a higher number than 7, because it is a Medinan sura. Also they probably wouldn't be equal, because the historical revelation order and the order used today are totally different.
*The words "tree" (شجرة, ''shajarah'') and "plant" (نبات, ''nabat'') both occur 26 times.
**What is this supposed to mean? That tree and plant are the same thing? The truth is that all plants are not trees.
**When we search for all occurrences of words derived from the root شجر (sh-j-r), we find 27 occurrences.<ref>http://corpus.quran.com/qurandictionary.jsp?q=%24jr</ref> When we exclude the words "arises", "vegetation" and "plant", we get '''24 occurrences'''.
**When we search for the root نبت (''n-b-t''), we get 26 occurrences.<ref>http://corpus.quran.com/qurandictionary.jsp?q=nbt</ref> Most of them are verbs and the rest of the words are questionable whether to count them or not. If we count only the singular word "plant" then we get '''0 occurences'''.
*The words "food" (الطعام, ''at-ta'am'') occurs 48 times and the word "produce" (ثمرات, ''samerat'') occurs 24 times.
**''Ta'am'' occurs 24 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=TEm</ref> and ''thamaraat'' (''samerat'' is really low-quality transliteration) occurs 16 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=vmr</ref> and it means "fruits", not "produce".
*The words "balance" (الميزان, ''al-mizan'') and "transgression" (إسراف, ''israf'') both appear 23 times.
**What's the point? Some apologist websites cite this as a miracle although there is no point in it. <ref>Author doesn't care about listing the occurrences: http://www.quranmiracles.com/2015/04/balance-and-transgression/</ref>
**The word ''mizan'' occurs 16 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=wzn#(11:85:4)</ref> and the word ''israf'' occurs only two times. <ref>http://corpus.quran.com/qurandictionary.jsp?q=srf</ref>
*"Muslims circumambulate around the Qibla, which is the Kaaba, seven times during pilgrimage. The word ‘Qibla’ is used in the whole Quran exactly seven times"
**No. Kaba (كعبة) and qibla (قبلة) is not the same thing. Kaba is the big black building and qibla is the direction of prayer towards it. Qibla is everywhere, it's just the direction in which Muslims should pray.
**There are 5 pillars of Islam. And the circumambulation around the Kaba is a part of the hajj (pilgrimage) pillar, while the qibla is a part of the prayer (salat) pillar. So these two concepts are actually very distanced. It would be more appropriate if the word qibla appeared 5 times, because Muslims have to pray 5 times a day in the qibla direction.
**The word "qibla" with various suffixes exists 7 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=qbl</ref>. But there are 294 occurences of words from this root. In many other miracles all words from the same root were counted even if they had different meanings. So why not add them here?
**The verse 10:87 says literally (and strangely) "make your houses a qibla" and in this case the word qibla is sometimes translated as "a place of worship" and not "a direction of prayer".
**Kaba (كعبة) mentioned 2 times non-miracle. <ref>http://corpus.quran.com/qurandictionary.jsp?q=kEb</ref>
**The circumambulation itself is caled ''tawaf'' (طواف) and this word is mentioned 8 times in the Quran. <ref>http://corpus.quran.com/qurandictionary.jsp?q=Twf</ref> Why is THIS word not mentioned 7 times?
*The words "hardship" (ٱلْعُسْرِ, ''al-'usri'') and "patience" (صَبْرًا, ''sabran'') both occur 114 times.
**The word ''sabran'' is derived from the root صبر (s-b-r). There are only 103 words derived from this root in the Qur'an,<ref>http://corpus.quran.com/qurandictionary.jsp?q=Sbr</ref> most of them being verbs. ''al-'usri'' is derived from the root عسر. There are only 12 occurrences of words derived from this root in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Esr</ref> Apologists probably meant the word "severe" (شَدِيدٌ, ''shadidun''), but there are only 102 words derived from its root (شدد) in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=%24dd</ref>
*The words "benefit" (نفع, ''nafa'a'') and "corrupt" (فسد, ''fasad'') both appear 50 times.
**If we count nouns and verbs together and count all words derived from the roots of these words, we get 50 occurrences for both.<ref>*http://corpus.quran.com/qurandictionary.jsp?q=nfE
*http://corpus.quran.com/qurandictionary.jsp?q=fsd</ref> But these words are not clear antonyms. The word "benefit" is used in the sense of "something benefits someone" and the word "corrupt" is used in the sense of "someone spreads mischief in the land".
*The words "people" (الناس, ''an-nas'') and "messengers" (الأنبياء, ''al-anbiya'') are both mentioned 50 times.
**What this supposed to mean? That Allah's messengers are people? That they are not aliens or animals?
**Various forms of the word ''fasad'' (فسد), meaning "corruption" or "mischief" also occur 50 times. Does it mean that Allah's messengers spread corruption?
*The words "calamity" (المصيبة) and "thanks" (الشكر) are both mentioned 75 times.
**A meaningless connection.
*The word "fabrication" or "lie" (''"fara"'') occurs 60 times and the word "defamation" (''afak'') occurs 30 times.
**This is so weak.. It's not even equal word count!
**The word "fara" doesn't exist. What they mean is words derived from the root فري (fa-ra-ya) and the word "fabrication"/"invention" is mentioned only two times and its ''iftiraa'an'' in Arabic. <ref>http://corpus.quran.com/qurandictionary.jsp?q=fry#(46:28:17)</ref>
**And again, by "the word afak", they mean all words derived from the root أفك (a-f-k) and it doesn't mean "defamation", but "deluded", "falsehood" or "liar". <ref>http://corpus.quran.com/qurandictionary.jsp?q=Afk#(46:28:14)</ref>
*The words "people who are misled" (الضالون) and "dead people" (الموتى) both mentioned 17 times.
**A meaningless connection. "People who are misled" are not dead. They die, but Muslims die as well.
*The word Moon (قمر, ''al-qamr'') occurs 27 times scientific miracle.
**There are many things that could be measured about the Moon, so if the word count hits one of those things, it is not very amazing and it is actually very probable.
**The Moon's orbit around the Earth takes 29.5 days (synodic period) with respect to the Earth and 27.3 days with respect to the stars (sidereal period).<ref>https://en.wikipedia.org/wiki/Orbital_period</ref> So even when it comes to the orbit period, the Qur'an had already two chances (or 3, when we include 29 and 30).
***27.3 is not 27. Why Allah didn't choose some whole number, like mentioning the word only once, since the Moon is the Earths only natural satellite? He could also mention other planets and their satellites. Why Allah doesn't speak about other planets? And if he cares especially about our planet, then why he didn't mention the 29 days orbit period with respect to the Earth?
***The length of the Moon's orbit changes over millions of years, as does the length of the Earth's day (in a greater proportion, such that it would become tidally locked with the moon if this continued forever). Why didn't Allah make the moon orbit in exactly 27 days at this stage of human history if he planned a word count miracle in the Qur'an?
***If we count the word "earth" (الْأَرْضَ, ''al-ard''), do we get 365 occurrences as the Earth orbits 365 days around the Sun?
****We don't.<ref>http://corpus.quran.com/qurandictionary.jsp?q=ArD</ref>
*"Muslimeen" (مسلمين) and "jihad" (جهاد) both are mentioned 41 times.
**Jihad is derived from the root جهد. There are 41 words derived from this root in the Qur'an. Some of them are verbs, some of them are nouns like "strong", or "mujahideen".<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhd</ref> So it is not very logical to count them together. And claiming that the actual word "jihad" appears 41 times is a lie.
**Muslim apologists must think twice about the ramifications of claiming a miracle like this one. Every time the Qur'an and Muhammad talk about jihad, it is in the context of a war against non-Muslims to establish the rule of Islam. Instead of refuting the doctrine of jihad, are the apologists endorsing it as a duty for Muslims via this miracle?
**La'an (لعن) meaning "cursed" is also mentioned 41 times,<ref>http://corpus.quran.com/qurandictionary.jsp?q=lEn</ref> just like the word "Muslims".
**Karaha (كره) meaning "hate" or "compulsion" is also mentioned 41 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=krh</ref>
*The words "Iblees" (إبليس) and the phrase "seek refuge from Iblees" both occur 11 times.
**If this was true, than every verse mentioning Iblees would have talk about seeking refuge from him. But for example, the verse 2:34 mentions Iblees and doesn't talk about seeking refuge from him.
**In Arabic, the word counted is "to seek refuge" (الاستعاذة) and it totally appears 17 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=Ew*#(2:67:15)</ref>.
*"Magic" (السحر, ''as-sihr'') and "fitnah" (الفتنه) both mentioned 60 times
**Magic is derived from the root سحر. There are 63 words derived from this root in the Qur'an. The word ''siḥ'r'' (magic) appears only 28 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=sHr</ref>
*"Human being" (إنسان, ''insaan'') is used 65 times as well as references to the stages of human creation (تُرَابٍ , نُّطْفَةٍ , عَلَقَةٍ , مُضْغَةً , عِظَٰمًا , لَحْمًا)
**There are many other words for "human being" besides "insaan", like "naas" or "bashar".
**The words include "soil" and "bones". So it mixes the Islamic non-evolution of human species from soil and the development of embryo.
**Human species evolved through evolution, not by the stages described in the Qur'an.<ref>https://en.wikipedia.org/wiki/Evolution</ref>
*The word "say" (قل, ''qul'') and "they said" (قالوا) both occur 332 times.
**A meaningless connection. What is the interpretation of this "miracle"? Also the words are counted with various prefixes, that were not counted in other word counts.<ref>
Use your browser search tool for قُلْ (''qul'').
http://corpus.quran.com/qurandictionary.jsp?q=qwl</ref>
*The words "good deeds" (الصالحات, ''as-salihat'') and "bad deeds" (السيئات) both occur 167 times.
**The word ṣāliḥāt occurs only 62 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=SlH</ref>
*The words "treachery" (خَائِنَةٍ, ''khainah'') and "foul" (خَبِيثَةٍ, ''khabith'') both occur 16 times
**The apologetic word count for ''khabith'' includes the '''verb''' ''khabutha''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=xbv</ref>
*The words "trouble" (الضيق) and "peace" (الطمأنينة) both occur 13 times.
**The word count for trouble counts together verbs and nouns of various meanings.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Dyq</ref>
*The words "right guidance" (الهدى, ''al-huda'') and "mercy" (الرحمة, ''ar-rahma'') both occur 79 times.
**There are many words that have something to do with mercy, derived from the roor ''r-h-m''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=rHm</ref> Apologists often counted all such words (verbs + nouns of similar meaning) together, so why are they suddenly excluding some of them?
*The words "reward" (أَجْر, ''ajr'') and "action" (فعل, ''fa'il'') both occur 107 times.
**The word count for "reward" includes words (including verbs) with a different meanings like "serve", "hire", "bridal due" and "payment".<ref>http://corpus.quran.com/qurandictionary.jsp?q=Ajr</ref>
*The word "hour" (الساعة) appears 24 times.
**It actually appears many more times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=swE</ref> So this miracle claim is solely based on ignorance. Ironically the word "ignorance" (جهل) appears 24 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhl</ref>
*"Speaking publicly" (الجهر) and "publicizing" (العلانيه) both mentioned 18 times.
**There are only 16 words derived from the root جهر in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhr</ref>
*The words "love" (المحبة, ''al-mahabbah'') and "obedience" (الطاعة, ''al-ta'ah'') both occur 83 times.
**"Love" is derived form the root h-b-b. There are 95 words derived from this root in the Qur'an. 68 of them are verbs.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Hbb</ref> So this word count mixes verbs and nouns together.
**''Haram'' (حرم) also occurs 83 times,<ref>http://corpus.quran.com/qurandictionary.jsp?q=Hrm</ref> so it seems that love is haram (forbidden).
*The words "spending" (صدق, ''sadaqa''. ِِِِِِAcually الْإِنْفَاقِ, ''al-infaq'') and "satisfaction" (رضو) both occur 73 times.
**Meaningless connection.
*The words "refuge" (الْمَصِيرُ, ''maseer'') and "forever" (أَبَدًا, ''abadan'') both appear 28 times.
**The word ''abadan'' also means "ever"<ref>http://corpus.quran.com/qurandictionary.jsp?q=Abd</ref> and is used negatively in verses like 2:95
***"But they will never wish for it, ever (''abadan''), because of what their hands have put forth."
*By using a similar logic to that of apologists, we notice that "humility" (خشع) occurs 17 times<ref>http://corpus.quran.com/qurandictionary.jsp?q=x%24E</ref> while killing (قتل) is mentioned 10 times more, that is 170 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=qtl</ref>
**It seems that killing people is 10 times more important than humility in Islam.

==Views of the Islamic scholars==
Some Islamic scholars actually took the time and analyzed these miracle claims.

A conclusion of Dr. Zahid Aziz after he refuted several "miracles":
{{Quote|Dr. Zahid Aziz<ref>http://www.ahmadiyya.org/islam/number.pdf</ref>|
'''I think I have now wasted enough space and time to demonstrate the absurdity of these claims that there is some special significance underlying the number of times these words occur in the Quran.''' In the first place, there is no rule or principle for determining which word or concept must always occur a special number of times. Secondly, the criteria for selecting which occurrences of a word should be counted are highly subjective, dubious and always open to challenge. Most importantly, we gain no increased knowledge about, or insight into, any teaching of Islam from knowing the number of occurrences.}}

A conclusion of Dr. Ashraf ‘Abd al-Razzaaq Qatanah after he analyzed several books about "word count miracles":
{{Quote|Dr. Ashraf ‘Abd al-Razzaaq Qatanah<ref>https://islamqa.info/en/69741</ref>|
As the result of my study I reached the idea that '''the “numerical miracle” as presented in these books is not real at all''', and these books are based on conditions that are sometimes selective , in order to prove the validity of this view in a way that will make the reader accept these preconceived results referred to above. These selective conditions sometimes lead the author to go against that which is proven according to the consensus of the ummah, such as going against the spelling of the ‘Uthmaani Mus-haf, which is not permissible at all; or adopting the spelling of some words which appears in some Mus-hafs and without paying attention to the spellings in other Mus-hafs. It also goes against basic principles of the Arabic language with regard to synonyms and antonyms.
}}

*The Arabic word ِ''al-qur'an'' (القرآن) means "recitation" while the Arabic word ''mushaf'' (مصحف‎‎) means "manuscripts" so the word mushaf might be considered more correct for the textual version of the Qur'an. There are many types of mushaf (there are differences between the textual versions of the Qur'an). The Uthmani mushaf is the oldest, because Uthman let all other versions of the Qur'an be burned. But this mushaf is unnecessarily complicated and was later simplified (without changing the pronunciation - without changing the "qur'an"). One example of a difference in mushaf was in the section of "prayer" mentioned 5 times. These differences are not very important for most of the word counts, but when it comes to counting letters, then they are absolutely important.

Dr. Fahd al-Roomi about the "365 days miracle":
{{Quote|Dr. Fahd al-Roomi<ref>https://islamqa.info/en/69741</ref>|
The word yawm (day) is mentioned 365 times in the Qur’aan, the number of days in a year. In order to prove this '''he counted the words “al-yawm” and “yawman” but he ignored words such as “yawmukum” (your day) and “yawmuhum” (their day) and yawma’idhin (on that day), because if he had done that, he would have got a different number'''. The same applies to the word al-isti’aadhah which refers to seeking refuge from the shaytaan. He says that it is repeated 11 times, but he includes in that the words “a’oodhu” (I seek refuge) and “fasta’idh” (seek refuge) but not “ ‘udhtu” (I sought refuge) or “ya’oodhoona” (they seek refuge) or “u’eedhuha” (I seek refuge for her) or “ma’aadh Allaah” (Allaah forbid).}}

=== Classical scholars view ===

* Ibn Hajar cited that Ibn Abbas (the cousin of Muhammad) warned against seeking the divination through the numerical numbers of the letters, because this is equal in the deed to the witchcraft.<ref>{{external link| url = https://archive.org/details/PerfectGuideToTheSciencesOfTheQuranByImamAlSuyuti/page/n235/mode/2up| title= Jalal al-Din al-Suyuti - Perfect Guide to the Sciences of the Quran - Translated by Muneer Fareed, page 236 (chapter "l-Muhtam and 'l-Mutashabih", page 32)| publisher = | author = Jalal al-Din al-Suyuti | date = | archiveurl = | deadurl = no}} - page sourced from archive.org</ref>

==See Also==

*[[Arbitrary Numbers of Mathematical Miracles in the Quran]]
*[[Arabic letters and diacritics]]
*[[Arabic pronouns and the Quran|Arabic pronouns and the Qur'an]]

{{Hub4|Mathematical Miracles|Mathematical Miracles}}

==External Links==

*[{{Reference archive|1=http://ahmadiyya.org/islam/number.pdf|2=2011-03-20}} An alleged ‘miracle’ in the Holy Quran]
*[http://www.answering-islam.org/Religions/Numerics/ Mathematical Miracles in the Qur'an or the Bible?]

==References==
{{reflist}}

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

Word Count Miracles in the Qur'an

2021-07-27T18:39:07Z

Graves: remove something I forgot

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<metadesc>Analysis of the alleged word count "miracles" in the Qu'ran. Occurrences of words are listed in both Arabic and English.</metadesc>
Modern Islamic apologists and [[Dawah|du'aah]] often seek to bolster the claim that the Qur'an is a divine book by reference to "[[Islam and Miracles|miracles]]" in the [[Qur'an]]. Recently, a novel strategy in this regard is to claim that the number of times certain words show up in the book constitute a "miracle." In point of fact though, there are exactly 0 word count miracles in the Qur'an. This is the conclusion not only of the critics of Islam, but also of many Islamic scholars. Islamic du'aahuse various questionable counting methods to arrive at seemingly interesting number. In order to do this, though, multiple different counting methods are used, and this method if applied to any long text could reasonably be expected to result in similarly interesting numbers. It is probable - not improbable nor miraculous. Some du'aah also rely on deceptive methods such as using translations to make the word count claims look better. Probably the most valid claim in this regard is that the Qur'an mentions "angel" (+ "angels") and "shaytan" (+"shaytans") both 88 times. But even this word count is inconsistent with regards to its counting method, for it counts plural and singular forms together and includes words with prefixes and suffixes. The way this is marketed is also deceptive, with apologists/du'aah (in the description of the word count) trying to make it seem that only the singular (or only the plural) forms were counted,<ref>https://www.youtube.com/watch?v=B3QHYELlo1s "This book uses the word "angels" 88 times, ملائكاة ."ملائكاة (mala'ika) is the plural form. </ref> when in fact both are counted together. .
*The word counts found by apologists are all somewhere between questionable and wrong. And they are inconsistent with regards to their counting methods. They do not prove that the Qur'an is from god.
**These word count "miracle" claims rather indicate the helplessness of apologists in trying to find any evidence for Islam.
*Even if all counts were right and if it proved supernatural origin, it wouldn't mean that the supernatural origin is god specifically. The author could have been any other supernatural being, like Satan or jinn - both have bigger powers than humans.

**Probably the most amazing claim of the word "day" appearing 365 days is false. It is based on arbitrary exclusions and uses the solar, Gregorian calendar, while the 12 months miracle claim uses a verse that defines the Islamic year as based on the lunar calendar, which lasts 354 days.

==Apologetic Claim==

In an attempt to prove the divine origins of [[Islam]], there are many Islamic websites promoting "word count miracles" in the Qur'an. The basic claim here is that certain words in the Qur'an are repeated a specific number of times, and for some reasons, that number is meaningful or rather miraculous. Hence Muslim apologists assert that the Qur'an is the word of God.

Some apologist websites, when listing the numerical miracles, also show this verse:<ref>http://www.harunyahya.com/en/Miracles-of-the-Quran/27625/word-repetitions-in-the-quran</ref>

*4:82 "''Will they not ponder the Qur'an? If it had been from other than Allah, they would have found many inconsistencies in it.''"

Although the Qur'an itself admits being inconsistent by adopting an [[Abrogation (Naskh)|abrogation]] principle, to get rid of inconsistencies, we can also see the inconsistencies in these word count "miracles". This article includes what can be termed as "non-miracles". For example, the Muslim claim is that the word "day" appears 365 times in the Quran and there are 365 days in a year, so this is a miracle by Allah. But besides the fact that apologists used a questionable counting method, when we calculate the number of occurrences of the word "night" in the Qur'an, we find that it is only 92 though there are 365 nights in a year.

These kinds of inconsistencies show how apologists list only the cases where the word counts "fit" and don't show the cases where they don't. By this cherry-picking tactic, they create a false impression that the Qur'an is full of word count miracles.

==The Deceptive Tactics==

There are many tactics for manipulating data and doctoring a "miracle".

===Selective Choice of Words Used===

The first one is the selective choice of words to interpret as miracles. If for a certain word there exists a nice number of repetitions, then it is mentioned and included as a miracle. If no nice number of repetitions exist, it is not mentioned and discarded. By only mentioning the instances where there are "nice repetitions" one gets the impression that there is something special about it, while statistically the same probability of finding similar "miracles" exists in all texts.

====Adding word counts of similar words====
Sometimes they even add more word counts together to get an interesting number.

*One example of this is the "Mind and light both appear 49 times" claim, where they counted both the words ''noor'' and ''muneer'' as "light" (although the word ''muneer'' is rather translated as "illuminating").
*Sometimes they even count verbs together with nouns, when the nouns don't have a nice number of repetitions. For example, in the "[[Life and death word count in the Qur'an|Life and death mentioned 145 times miracle]]" they count "death" as well as "die", "dead" and other forms. And of course they don't mention this in the miracle claim. They just dishonestly claim: "The words 'death' and 'life' appear 145 times".

====Using Phrase Count Instead of Word Count====
When the word itself doesn't have a nice number of repetitions, apologists try counting the word in a phrase, like "seven heavens", instead of counting just "heaven". Counting phrases as well makes the probability of finding coincidences higher and therefore the miraculous-ness smaller.

===Selective Choice of Grammatical Forms Counted===

The second way of manipulating data is the selective choice of which [[Arabic]] grammatical forms are to be counted. Are just singular forms counted? Or also plural forms? Duals? Forms with or without prefix? And so on. By choosing different ways of counting, you get a lot of different results. Of course, those who claim there are "word repetition miracles in the Qur'an" will not tell you that they have chosen a specific way of counting words to get the desired result.

The Arabic language has conjunctions as prefixes and [[Arabic pronouns and the Quran|possessive pronouns]] as suffixes.

*For example the word "their day" (''yawmi'''him''''') is expressed by a single word in Arabic. And although it is just a simple word "day", apologists don't count this occurrence, only because in Arabic, the word "their" is suffixed.
*In contrast, the word "and a day" ('''''wa'''yawma'') has the "and" prefixed to the word day (''yawm'') and is counted.

====Calling the Selected Grammatical Form "the simple form"====
Apologists often say, that the miracle works only when counting the "simple form" (or "basic form") of the word, but their definition of a simple form changes from miracle to miracle.

===Ignoring the Meanings of some Arabic Words===
====Including words with other meanings====
Some Arabic words have more than one meaning. For example the word الجنة means "paradise", but it can also mean "jinn" (like in the last verse of the Qur'an.<ref>Quran 114:6

*"From among the jinn and the men."
*من -الجنة- والناسِ</ref>) However, apologists just search for the word الجنة and they don't worry at all that this word has other meanings as well.

Or in other cases, when the word count is not interesting, they start excluding the words with other meanings to get a more interesting number.

=====Presenting the list only in Arabic=====
When the word has other meanings, then it is misleading to show the list just in Arabic and let people who don't understand Arabic think that this word has always the same meaning.

====Mistranslations====
When apologists find two words which occur the same number of time but they are not very related, then they translate them a little differently.

*In the "tongue"-"sermon" word count they actually counted the word "admonition", not "sermon". But "sermon" sounded better with the word "tongue"
*In the "hardship"-"patience" they ignored the word "hardship" and counted the word "severe" instead, because they couldn't get equal word count with the word "hardship".

===Selective Choice of the Form of the Miracle===
There are many forms of "miracles" in word counts. When the word count itself for some word is not interesting, then apologists try comparing this word count with others. When there is not some equal word count found, they try finding a double word count. They are changing the form of the miracle, until they find some form in which the word count fits.

Some of the forms of miracles are these:

*The meaning of the word occurs in the real world the same number of times as the word count
**Like in the "The 365 days miracle"
*The ratio between two word counts is the same as the ratio of occurrences of the meanings of the words in the real world
**The land/water ratio miracle
*Two words are related and they have the same word count
**Like the "wine and intoxication both mentioned 6 times"
*Two words are opposite to each other and they have the same word count
**"Paradise and hell both mentioned 77 times"
*Two words are opposite to each other and the "good" one has a double word count
**"Righteous mentioned 6 times and wicked 3 times"

Also for every form of a miracle there might be a lot of ways for the word count to be "interesting". For example, when counting the word "day":

*6 occurrences would be interesting, because god created the world in 6 days
*7 occurrences would be interesting, because 7 days make a week
*29/30 occurrences would be interesting, because they make a month
*100 occurrences would be interesting because it is a nice number
*354 occurrences would be interesting, because that is the number of days in the lunar year
*365 occurrences would be interesting, because that is the number of days in a year

===Reliance on the Gullibility of the Audience===
These counts are manipulated, generally in unstated ways, to produce the desired totals, but most individuals will not take the time needed to count and verify the claim themselves, so they may assume on good faith that it is true.

===Not presenting the actual list===
Most people don't know the Arabic language and it is hard for them to check the number of occurrences, even if they wanted to. Even when they use a search software, they can't tell whether it is a singular form.. or whether it is the genitive form, which they are supposed to count. Also when the miracle claim is completely in English, people who don't know Arabic, don't even know which Arabic word they are supposed to search for.

===Calling coincidence "a miracle"===
Finding an interesting word count is not a miracle.

*Would apologists accept interesting word counts in other texts as "a miracle"? For example in texts critical of Islam? Would they believe that Allah wants us to criticize Islam and the word count is a proof?

==The 365 days Miracle==
{{Main|365 days miracle in the Quran}}

One of the most popular claims is that the word ''yawm'' (singular of day) is repeated 365 times in the Qur'an, its plural and dual forms "days" (''ayyam'' and ''yawmayn'') together are repeated 30 times, while the number of repetitions of [[12 months miracle in the Quran|the word "month" (''shahr'') is 12]].

===Islamic Miracle Using Christian Calendar===

The first flaw with this claim is the fact that the [[Islamic Lunar Calendar|Islamic calendar]] consists of 354 or 355 days a year,<ref>Syed Khalid Shaukat - [http://www.missionislam.com/knowledge/calendar.htm What is Islamic Calendar] - MissionIslam</ref> so these apologists are effectively favoring Christianity by their use of the Gregorian calendar, which consists of 365 or 366 days.

===Manipulated Data===

When you check with word count software, the total "yawm" concordance finds 475 mentions, not 365. However, this includes the dual and plural forms. Of all the different forms of "yawm," 3 are in the dual and 27 are in the plural.<ref>Abdulrahman Lomax - [http://www.answering-islam.org/Religions/Numerics/365hoax.html ON THE CLAIM THAT THE WORD "DAY" OCCURS IN THE QUR'AN 365 TIMES] - Answering Islam, February 22,1996</ref> If you have a database program with easy formats you can easily counter this lie too and find out that all forms with suffixes are discarded on Islamic websites.

Furthermore, the word ''yawm'' in most of its occurrences in the Qur'an does not mean a 24 hour day. For example, the Day of Judgment is mentioned a very large number of times in different ways.

Also, there is not a single website that lists all the occurrences of the word "day" in the Qur'an showing it to be 365 times. While there is [[365 days miracle in the Quran|a list]] on WikiIslam showing it to be much more than 365.

But let's say for a moment the 365 occurrences of the word "yawm" is a mathematically sound citation. If this was discovered at a time when people did not know how many days there were in a year then it may be considered a miracle, but calendars have existed since 3000 BC, and the Julian calendar (which consisted of 365 or 366 days) began in 45 BC.<ref>[http://en.wikipedia.org/w/index.php?title=Julian_calendar&oldid=406578579 Julian calendar] - Wikipedia, accessed January 16, 2011</ref>

===Conclusion===

There is no miracle to be found here. Apologists have manipulated data and used an un-Islamic method of counting days within a year to make the numbers "fit".

===The 92 nights non-miracle===
The word "night" (ٱلَّيْل, ''al-layl'') is not mentioned 365 times in the Qur'an, although there are 365 nights in a year. If we count all the forms of this word, then it appears 92 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=lyl</ref> So the Qur'an is not very consistent with its "miracles".

=="Prayer" mentioned 5 times==
One of the supposed "numerical miracles" is that the word ''salawat'' (صلوات), which supposedly means "prayer", is mentioned 5 times - which is exactly the number of prayers Muslims are supposed to do every day.

This word is plural and it means, besides other meanings, "prayers". The singular form for the word "prayer" is ''salat'' (not ''salawat''). In Arabic the singular form is written as ٱلصَّلَوٰةِ in the Uthmani script and الصَّلَاةِ in the Simple Script. In the Uthmani script the و (''waw''), with the ''dagger alif'' above it (وٰ), is pronounced as a regular ''alif'', without the ''wa'' sound. The singular form ends on ة (''ta marbuta'') and the plural form ends on a regular ت (''ta''). Since the singular form ends on ''ta marbuta'', the "t" doesn't have to be pronounced and the singular form might be pronounced as ''salah'' (instead of ''salat'').

The problem in this word count is, that "prayers" is not the only meaning of the word ''salawat'':

*1) Verse 2:157 "Those are they on whom are '''blessings''' (صَلَوَاتٌ, ''salawatun'') and mercy from their Lord, and those are the followers of the right course."
**So this verse is not talking about prayers Muslims do. If salawat means "prayers", then "salawat min rabbihim" (صَلَوَاتٌ مِّن رَّبِّهِمْ) in this verse would be "prayers from their lord". Is Allah praying? Who is he praying to?

*2) Verse 2:238 "Attend constantly to '''prayers''' (الصَّلَوَاتِ, ''as-salawati'') and to the middle prayer and stand up truly obedient to Allah."
**1st valid occurence.

*3) Verse 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''' (وَصَلَوَاتِ, ''wasalawat''); surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful."
**2nd valid occurence.

*4) Verse 22:40 "Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah´s repelling some people by others, certainly there would have been pulled down cloisters and churches '''and synagogues''' (وَصَلَوَاتٌ, ''wasalawat'') and mosques in which Allah´s name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty."
**Here the word ''salawat'' refers to '''Jewish synagogues'''. What do Jewish synagogues have to do with the 5 daily muslim prayers?

*5) Verse 23:9 "And those who keep a guard on '''their prayers''' (صَلَوَاتِهِمْ, ''salawatihim'');"
**If we count the word with ''-ihim'' (هِمْ) suffix, meaning "their", then this is the 3rd valid occurrence. However these forms were often excluded in other apologetic word counts.

In conclusion:

*If we count all forms of the Arabic word ''salawat'', we get 5 occurrences, but only 3 of them refer to the plural "prayers". The other 2 mean "blessings" and "synagogues".
*The claim that the word "prayer" or "prayers" is mentioned 5 times in the Qur'an, is a lie.
*The claim that the Arabic word ''salawat'' is mentioned 5 times (and letting people think it means always "prayer"), is misleading.

=="Seven heavens" mentioned 7 times==
The Qur'an talks much more than 7 times about the seven heavens if we don't require both the words "seven" and "heavens" to be together in the verse. There are dozens of verses with the plural word "heavens", which just don't have the word "seven" in them, like this one:

*Verse 2:107 "''Do you not know that Allah´s is the kingdom of '''the heavens''' and the earth, and that besides Allah you have no guardian or helper?''"

Here is the list of verses which talk about the seven heavens and explicitly mention the word seven (''sabAAa'', سبع) in them:

*1) Verse 2:29 "''He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ), and He knows all things''"
*2) Verse 17:44 "''The '''seven heavens''' (ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ) declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.''"
*3) Verse 23:17 "''And certainly We made above you '''seven heavens''' (سَبْعَ طَرَآئِقَ); and never are We heedless of creation.''"
**Here the word for heavens is ''taraiqa'' (طَرَآئِقَ), which literally means "paths" and they are called paths, because heavens are used as paths by the angels.<ref>Al-Jalalayn interpretation: "''And verily We created above you seven paths that is seven heavens tarā’iq is the plural of tarīqa so called because they are the paths used by the angels and of creation that lies beneath these paths We are never unmindful lest these should fall upon them and destroy them. Nay but We hold them back as stated in the verse And He holds back the heaven lest it should fall upon the earth.''"</ref>
*4) Verse 23:86 "''Say: Who is the Lord of the '''seven heavens''' (ٱلسَّمَٰوَٰتِ ٱلسَّبْعِ) and the Lord of the mighty dominion?''"
*5) Verse 41:12 "''So He ordained them '''seven heavens''' (سَبْعَ سَمَٰوَاتٍ) in two periods, and revealed in every heaven its affair; and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing.''"
*6) Verse 65:12 "''Allah is He Who created '''seven heavens''' (سَبْعَ سَمَٰوَٰت), and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.''"
*7) Verse 67:3 "''Who created the '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ) one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?''"
*8) Verse 71:15 "''Do you not see how Allah has created the '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ), one above another,''"
*9) Verse 78:12 "''And We made above you '''seven strong ones''' (سَبْعًا شِدَادًا),''"
**"Seven strong-ones" (sabAAan shidadan, سَبْعًا شِدَادًا) refers to the seven heavens.<ref>Al-Jalalayn's interpretation: "and built above you seven mighty ones? seven heavens shidād is the plural of shadīda that is to say strong and sturdy unaffected by the passage of time"</ref>

Notice that in the verses 17:44 and 23:86 the order of the Arabic words is different. They literally say "heavens seven".

We can get 7 occurrences of the phrase "seven heavens" if we count only the occurrences where the seven heavens are explicitly called seven "heavens" (samawat, سَمَٰوَٰتٍ) and not "paths" or "strong ones". Also we have to include 2 cases, where the phrase is in backwards order, literally "heavens seven".

But probably a more important question than "What is the word count?" is "Are there 7 heavens in reality?". And also we should wonder if the meanings of the verses together make sense: When we consider that the heavens are one above the other (verse 67:3) and stars are in the lowest heaven (41:12), that means our universe (in which are stars) would be the lowest heaven. We can see only this universe (= the lowest heaven), so do we really see all the 7 heavens as the verse 71:15 claims we should?

Let's see what other miracles with the number 7 the Qur'an offers, so that we can be sure that the one with "seven heavens" mentioned 7 times wasn't just a coincidence:

==="Seven years" mentioned 2 times non-miracle===
The Qur'an talks in two verses about "seven years".

*1) 12:47 "He said: You shall sow for '''seven years''' continuously, then what you reap leave it in its ear except a little of which you eat."
*2) 12:48 "Then there shall come after that '''seven years''' of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved"

The word "years" is actually omitted in the second verse. In the Arabic, it just literally says "seven hard", although from the context it definitely speaks about years.

So the Qur'an speaks 2 times about 7 years and there is absolutely nothing amazing about it.

==="Seven ears (of corn)" mentioned 3 times non-miracle===
The Qur'an speaks about ears in these verses:

*1) 2:261 "The parable of those who spend their property in the way of Allah is as the parable of a grain growing '''seven ears''' (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing"
*2) 12:43 "And the king said: Surely I see seven fat kine which seven lean ones devoured; and '''seven green ears''' and (seven) others dry: O chiefs! explain to me my dream, if you can interpret the dream."
*3) 12:46 "Yusuf! O truthful one! explain to us seven fat kine which seven lean ones devoured, and '''seven green ears''' and (seven) others dry, that I may go back to the people so that they may know."

The Qur'an speaks exactly 3 times about "seven ears" and that is a very non-interesting fact. This is not a miracle.

==="Seven cows" mentioned 4 (or 2) times non-miracle===

*12:43 "And [subsequently] the king said, "Indeed, I have seen [in a dream] '''seven fat cows''' being eaten by '''seven [that were] lean''', and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.""
*12:46 "[He said], "Joseph, O man of truth, explain to us about '''seven fat cows''' eaten by '''seven [that were] lean''', and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you].""

The question is whether to count the occurrences, where the word "cow" is not explicitly mentioned with the number 7. But we definitely can't get the word count 7 and this is not a miracle.
==="Seven gates" mentioned 1 time===
How many times does the Qur'an speak about "seven gates"?

*15:44 "It has '''seven gates'''; for every gate there shall be a separate party of them."

Only one time.
===Conclusion===

*There are many cases where the Qur'an speaks about seven things. When one of those cases the number of verses happens to be seven, it is not very amazing.
**There are also "seven verses" (15:87), "seven people" (18:22), "seven nights" (69:7), "seven seas" (31:27) mentioned one time non-miracles.
*Taking the one case where the number of verses is 7 and acting as if this represents the Qur'an's eloquent numerology is dishonest and misleading. It could be also described as "cherry picking" logical fallacy.

=="Creation of heavens" mentioned 7 times==
This word count doesn't make sense from the beginning. If this phrase would occur 7 times, then the most direct meaning would be "the heaven'''s''' were created seven times", while they were created only one time. The plural form doesn't fit in this miracle. If the singular form "creation of a heaven" was mentioned 7 times, it would make more sense. It would mean that they were created one after another.

There are many verses which say that Allah created everything, that means including the heavens. For example:

*6:102 "..there is no god but He; the '''Creator of all things''', therefore serve Him, and He has charge of all things."

So counting only the cases where heavens are explicitly mentioned is questionable.

There are also verses where the words "creation" and "heavens" are both mentioned, but not exactly next to each other (as a phrase). For example:

*7:185 "Do they not consider the kingdom of '''the heavens''' and the earth and whatever things '''Allah has created''', and that may be their doom shall have drawn nigh; what announcement would they then believe in after this?"

These verses contain a phrase about creating the heavens:

*1) 2:29 "He it is Who created for you all that is in the earth, and He directed Himself to the heaven, '''so He made them complete seven heavens''' (فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ, ''fasawwahunna sabAAa samawatin''), and He knows all things."
*2) 2:164 "Most surely in the '''creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰت, ''khalqi assamawati'') and the earth..."
*3) 3:190 "Most surely in '''the creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰتِ, ''khalqi assamawati'') and the earth and the alternation of the night and the day there are signs for men who understand."
*4) 3:191 "Those who remember Allah standing and sitting and lying on their sides and reflect on the '''creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰتِ, ''khalqi assamawati'') and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire"
*5) 6:1 "All praise is due to Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth and made the darkness and the light; yet those who disbelieve set up equals with their Lord."
*6) 6:73 "And He it is Who has '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth..."
*7) 6:101 "Wonderful '''Originator of the heavens''' (بَدِيعُ ٱلسَّمَٰوَٰتِ, ''BadeeAAu assamawati'') and the earth!"
*8) 7:54 "Surely your Lord is Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth in six periods of time.."
*9) 9:36 "Surely the number of months with Allah is twelve months in Allah´s ordinance since the day when He '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth"
*10) 10:3 "Surely your Lord is Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth..."
*11) 11:7 "And He it is Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth "
*12) 14:19 "Do you not see that Allah '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰت, ''khalaqa assamawati'') and the earth..."
*13) 14:32 "Allah is He Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth ..."
*14) 15:85 "And We did not '''create the heavens''' (خَلَقْنَا ٱلسَّمَٰوَٰتِ, ''khalaqna assamawati'') and the earth and what is between them two but in truth..."
*...and many others.

So just in the first 15 chapters, the Qur'an speaks much more than 7 times about the creation of heavens. There are many ways to count this and if some of those ways produces the number 7 it is not miraculous, nor improbable, because the more ways of counting exist, the higher is the probability of the existence of a counting method which produces the desired number.

==="Seven earths" not mentioned 7 times non-miracle===
According to the Quranic verse 65:12, there are also 7 earths. So the counting method which produces the outcome of "seven heavens" should be used for counting "creation of earths" and produce the same number. But apologist websites never mention any "7 earths mentioned 7 times miracle".

=="Wine" and "intoxication" both mentioned 6 times==
What is the significance of the number 6? And what is this supposed to mean? Wine equals intoxication? They are not the same thing.. but let's count them.

Wine (''khamr'', خمر):

*1) 2:219 "''They ask you about '''wine''' (ٱلْخَمْرِ) and gambling. Say, "In them is great sin and [yet, some] benefit for people...''"
*2) 5:90 "''O you who have believed, surely '''wine''' (ٱلْخَمْرُ) and games of chance, and altars (for idols) and divining (i.e., divination by arrows or in any other way) are only an abomination of Ash-Shaytan's (The all-vicious, the Devil) doing, so avoid it, that possibly you would prosper.''"
*3) 5:91 "''Surely Ash- Shaytan's (The all-vicious, the Devil) would only (like) to excite enmity and abhorrence among you by means of '''wine''' (ٱلْخَمْرِ) and games of chance, (Literally: in wine and games of chance) and to bar you from the remembrance of Allah, and from prayer. Will you then be refraining?''"
*4) 12:36 "''And two youths entered the prison with him. One of them said: I saw myself pressing '''wine''' (خَمْرًا ). And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good.''"
*5) 12:41 "''O my two mates of the prison! as for one of you, he shall give his lord to drink '''wine''' (خَمْرًا ); and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired.''"
*6) 47:15 "''(This) is the similitude of the Garden which the pious have been promised; therein are rivers of water not staling, and rivers of milk that does not change in taste, and rivers of '''wine''' (خَمْرٍ) - a delicious (drink) to the drinkers- and rivers of honey unadulterated...''"

Some translations translate ''khamr'' as "intoxicants" to imply a more general meaning.

Now let's count intoxication (''sakara'', سكر):

*1) 4:43 "'': O you who believe! do not go near prayer when you are '''intoxicated''' (سُكَٰرَىٰ ) until ...''"
*2) 15:15 "''They would only say: "Our eyes have been '''intoxicated''' (سُكِّرَتْ ): Nay, we have been bewitched by sorcery."''"
*3) 15:72 "''By your life! they were blindly wandering on in '''their intoxication''' (سَكْرَتِهِمْ).''"
*4) 16:67 "''And of the fruits of the palms and the grapes-- you obtain from them '''intoxication''' (سَكَرًا) and goodly provision; most surely there is a sign in this for a people who ponder.''"
*5,6) 22:2 "''On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men '''intoxicated''' (سُكَٰرَىٰ ), and they shall not be '''intoxicated''' (بِسُكَٰرَىٰ) but the chastisement of Allah will be severe.''"
*7) 50:19 "''And the '''intoxication''' (سَكْرَةُ ) of death will bring the truth; that is what you were trying to avoid.''"

Some translations sometimes translate the word as "dazzled" or "drunk" or "stupor", but the basic meaning is the same and the arabic root سكر is the same.

So the words are not both mentioned 6 times.

=="Muhammad" and "sharia" both mentioned 4 times==
The word Muhammad (مُحَمَّد) appears in 4 verses:

*1) 3:144 "And '''Muhammad''' is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? .."
*2) 33:40 "'''Muhammad''' is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things."
*3) 47:2 "And (as for) those who believe and do good, and believe in what has been revealed to '''Muhammad''', and it is the very truth from their Lord, He will remove their evil from them and improve their condition."
*4) 48:29 "'''Muhammad''' is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.."

In the next section, a specifically Arabic letter ع (ayn), that has no equivalent in the English alphabet will be transliterated as "AA".

The word "sharia" (شَرِيعَة) appears in one verse:

*45:18 "Then We put you, [O Muhammad], on an '''ordained way''' (شَرِيعَةٍ, ''shareeAAa'') concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know."

There are other 3 verses containing words derived from the same trilateral root شرع (sh-r-AA), but they are not "sharia":

*1) 5:48 ".. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed '''a law''' (شِرْعَةً, ''shirAAa'') and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good.."
**This word is ''shirAAa'' not ''shareeAAa''. Although the meaning is similar, they are not the same words.
*2) 42:13 "'''He has ordained''' (شَرَعَ, ''SharaAAa'') for you of religion what He enjoined upon Noah and that which We have revealed to you..."
**In this case it is a verb! It is from the same root, but it is not the word (noun) ''sharia''.
*3) 42:21 "Or have they associates who '''have prescribed''' (شَرَعُوا۟, ''sharaAAoo'') for them any religion that Allah does not sanction? .."
**Again this is a verb and it is not the word ''sharia''.

There is also one occurrence of a word derived from the same root شرع, which however has a totally different meaning:

*7:163 "And ask them about the town that was by the sea - when they transgressed in [the matter of] the sabbath - when their fish came to them '''openly''' (شُرَّعًا, ''shurraAAan'') on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient."

So the word "Muhammad" is mentioned 4 times, but the word "sharia" is mentioned only once.
==="Muhammad" and "swine" both mentioned 4 times miracle===
This can be termed as an anti-miracle. By using the same tactics of the apologists, we arrive at a word count that looks embarrassing with respect to Islam. When we count only the singular form of the word "swine" (ٱلْخِنزِير, ''al-khinzeer''), we get 4 occurrences:

#2:173 "He has only forbidden you what dies of itself, and blood, and flesh of '''swine''' (ٱلْخِنزِيرِ)"
#5:3 "Forbidden to you is that which dies of itself, and blood, and flesh of '''swine''' (ٱلْخِنزِيرِ)"
#6:145 "Say: I do not find in that which has been revealed to me anything forbidden for an eater to eat of except that it be what has died of itself, or blood poured forth, or flesh of '''swine''' (خِنزِيرٍ)"
#16:115 "He has only forbidden you what dies of itself and blood and flesh of '''swine''' (ٱلْخِنزِيرِ)"

There is also one occurrence of وَٱلْخَنَازِيرَ (''wal-khanaazeer'', "and the pigs") in 5:60, but words with prefixes and plural forms were often dismissed in other miracles, so why would we count it now?

If Allah cared so much about equal word counts, why did he make equal word counts for "Muhammad" and "swine"? One of the interpretations might be that he wanted to criticize [[Qur'an,_Hadith_and_Scholars:Muhammad#Obesity|Muhammad's obesity]].

=="Allah" mentioned more than 1 time miracle fail==
Muslims believe that Allah is 1. But the Quran failed to mention the word "Allah" exactly 1 time.

=="The righteous" mentioned 6 times and "the wicked" 3 times==
If we count only the literal words ''al-abrar'' (the righteous) and ''al-fujjar'' (the wicked), we get 5 occurrences of ''al-abrar'':

*1) 3:193 "Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and make us die with '''the righteous''' (ٱلْأَبْرَارِ, ''al-abrar'')."
*2) 76:5 "Surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') shall drink of a cup the admixture of which is camphor"
*3) 82:13 "Most surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') are in bliss,"
*4) 83:18 "Nay! Most surely the record of '''the righteous''' (ٱلْأَبْرَارِ, ''al-abrar'') shall be in the Iliyin."
*5) 83:22 "Most surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') shall be in bliss,"

And two occurrences of ''al-fujjar'':

*1) 82:14 "And most surely '''the wicked''' (ٱلْفُجَّارَ, ''al-fujjar'') are in burning fire,"
*2) 83:7 "Nay! most surely the record of '''the wicked''' (ٱلْفُجَّارِ, ''al-fujjar'') is in the Sijjin."

So there is no miracle. However when we count the words with slightly different forms, we get one more occurrence for "the righteous":

*3:198 "But as to those who are careful of (their duty to) their Lord, they shall have gardens beneath which rivers flow, abiding in them; an entertainment from their Lord, and that which is with Allah is best '''for the righteous''' (لِّلْأَبْرَارِ, ''lil-abrar'')."

And 3 occurrences for "the wicked":

*38:28 "Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) '''like the wicked''' (كَٱلْفُجَّارِ, ''kal-fujjar'')?"
*71:27 "If You leave them, they will mislead Your slaves, and they will beget none but '''wicked''' (فَاجِرًا, ''fajiran'') disbelievers."
*80:42 "These are they who are unbelievers, '''the wicked''' (ٱلْفَجَرَةُ, ''al-fajarah'')."

So this word count is more questionable than miraculous.

Also there are other word count "miracles" where the "bad" word has the same number as the "good" word. Like ''iman''/''kufr'', ''paradise''/''hell''. So why suddenly count double word counts?

=="The Sabbath" mentioned 7 times==
===Mental gymnastics===
The Sabbath (ٱلسَّبْت, ''as-sabt'') is a day of the week, when Jews are supposed to not work. So what is miraculous about this word being mentioned 7 times according to apologists? Well, it is the 7th day of the week. So the word count of "seven Sabbaths" somehow implies the meaning "the 7th day".

===The list===
The word Sabbath is derived from the root سبت (s-b-t). This is a list of all occurrences of words derived from this root in the Qur'an:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||2:65||ٱلسَّبْتِ 1||''as-sabti''||the Sabbath||noun
|-
|2||4:47||2 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|3||4:154||3 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|4||7:163||4 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|5||7:163||سَبْتِهِمْ||''sabtihim''||'''their''' Sabbath *||noun
|-
|6||7:163||يَسْبِتُونَ||''yasbitoona''||they had Sabbath **||'''verb'''
|-
|7||16:124||ٱلسَّبْتُ 5||''as-sabtu''||the Sabbath||noun
|-
|8||25:47||سُبَاتًا||''subatan''||a rest||noun
|-
|9||78:9||سُبَاتًا||''subatan''||a rest||noun
|}

*(*) The second occurrence in the verse 7:163, "their Sabbath" (سَبْتِهِمْ, ''sabt'''ihim''''') has the possessive pronoun "their" suffixed as ''-ihim''
*(**) The third occurrence in the verse 7:163, يَسْبِتُونَ (''yasbitoona''), is not the noun "Sabbath", but it is a verb.<ref>"3rd person masculine plural imperfect verb"
http://corpus.quran.com/wordmorphology.jsp?location=(7:163:20)</ref> This verb has no simple equivalent in English. It refers to "having Sabbath", so the verse literally says that they "Sabbathed". It is translated as "they had Sabbath", but the noun "Sabbath" is not present in the original Arabic, so this cannot be counted as an occurrence of "Sabbath".

===Conclusion===

*The word Sabbath (ٱلسَّبْت) appears '''5 times''' in the Qur'an if we count only the basic form ٱلسَّبْت (without any prefixes and suffixes).
*The word appears 6 times if we count also the form with a suffix (''sabtihim'', 7:163).
**Forms with suffixes were excluded in many apologetic word counts for other words (for example "Iman and kufr both mentioned 25 times"), so why would we count them now?
*The 7th word (''yasbitoona'') counted by apologists is '''a verb'''. It is not the noun "Sabbath".

Let's see whether a similar miracle occurs with other words as well.

==="Ramadan" mentioned 1 time non-miracle===
If the word "Sabbath" was mentioned 7 times, because Sabbath is the 7th day of the week, then by the same logic, the word "Ramadan", the 9th month of the Islamic calendar, should also occur 9 times.

This is the list of all the occurrences of the word "Ramadan" (رَمَضَانَ) in the Qur'an:

*1) 2:185 "The month of '''Ramadan''' is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction..."

And that's it. There are no more occurrences of this word in the Qur'an although it is the 9th month of the Islamic calendar. So the Qur'an is not very consistent in these word count "miracles".

The word "Friday" (ٱلْجُمُعَةِ) also appears only once (62:9) although it is not the first day of the week.

=="Gold" and "luxury" both mentioned 8 times==

The word for "gold" is ذَّهَبِ (''dhahab''). All occurrences in the Qur'an are singular nouns:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
|-
|1||3:14||ٱلذَّهَبِ||the gold
|-
|2||3:91||ذَهَبًا||of gold
|-
|3||9:34||ٱلذَّهَبَ||the gold
|-
|4||18:31||ذَهَبٍ||a gold
|-
|5||22:23||ذَهَبٍ||a gold
|-
|6||35:33||ذَهَبٍ||a gold
|-
|7||43:53||ذَهَبٍ||a gold
|-
|8||43:71||ذَهَبٍ||a gold
|}

So this word does occur 8 times, if we count all forms.

The word for "luxury" is تَرَف (''taraf''), derived from the root ترف (t-r-f).
This is the list of all occurrences of words derived from the root ترف in the Qur'an:
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||11:116||أُتْرِفُوا۟||''otrifoo''||they were enriched||verb
|-
|2||17:16||مُتْرَفِيهَا||''mutrafeeha''||her * wealthy people||noun
|-
|3||21:13||أُتْرِفْتُمْ||''otriftum''||you were enriched||verb
|-
|4||23:33||وَأَتْرَفْنَٰهُمْ||''waatrafnahum''||while we enriched them||verb
|-
|5||23:64||مُتْرَفِيهِم||''mutrafeehim''||their wealthy people||noun
|-
|6||34:34||مُتْرَفُوهَآ||''mutrafooha''||her wealthy people||noun
|-
|7||43:23||مُتْرَفُوهَآ||''mutrafooha''||her wealthy people||noun
|-
|8||56:45||مُتْرَفِينَ||''mutrafeen''||wealthy people||noun
|}

*(*) The word "city" (قَرْيَةٍ, ''qaryatin'') in the verse is feminine in Arabic. So "her" wealthy people refers to a city.

So, the word "wealth" itself appears exactly '''0 times'''.

In conclusion:

*The word "gold" appears 8 times, the word "wealth" appears 0 times.
*Apologists got number 8 for "wealth" by counting verbs and nouns together. 5 of the 8 occurrences is the word for "wealthy people".

==="Silver" mentioned 6 times non-miracle===
If the Qur'an is full of word count miracles, then we would expect the word "silver" (فضة, ''fidda'') to be also mentioned 8 times:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
|-
|1||3:14||وَٱلْفِضَّةِ||and the silver
|-
|2||9:34||وَٱلْفِضَّةَ||and the silver
|-
|3||43:33||فِضَّةٍ||[of] silver
|-
|4||76:15||فِضَّةٍ||[of] silver
|-
|5||76:16||فِضَّةٍ||[of] silver
|-
|6||76:21||فِضَّةٍ||[of] silver
|}

But it is not, although gold and silver are mentioned together in verses 3:14 and 9:34 as a property of wealthy people. So the Qur'an is not very consistent with its word count "miracles".

=="Fear" and "wish" both mentioned 8 times==
This is one of those "miracles" that are so embarrassing enough by themselves, that there is no need for a refutation. What is miraculous about two words, that are not related to each other, being mentioned the same number of times?

But this word count is interesting since it contains the word "fear" or "terror", so this word count might also tell us where the Qur'an speaks about terrorism.

The Arabic word for "fear" is ٱلْخَوْفِ (''al-khawf'') and it is mentioned more than a 100 times in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=xwf</ref>

But in this word count the counted word is الرهب (''ar-rahb'') meaning "terror", "horror", "fear" and also "monk". The root of this word is رهب (r-h-b) and the Arabic word for "terrorism" (إرهاب, ''irhab'') is also derived from this root.

This is the list of all words derived from this root (رهب) in the Qur'an:
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||2:40||فَٱرْهَبُونِ||''fa-rhaboon''||so fear [me]||verb
|-
|2||5:82||وَرُهْبَانًا||''wa-ruhbanan''||and monks||noun
|-
|3||7:116||وَٱسْتَرْهَبُوهُمْ||''wa-starhaboohum''||and terrified them||verb
|-
|4||7:154||يَرْهَبُونَ||''yarhaboon''||(they) fear||verb
|-
|5||8:60||تُرْهِبُونَ||''turhiboona''||(you) terrorize||verb
|-
|6||9:31||وَرُهْبَٰنَهُمْ||''wa-ruhbanahum''||and their monks||noun
|-
|7||9:34||وَٱلرُّهْبَانِ||''wa-rruhbani''||and the monks||noun
|-
|8||16:51||فَٱرْهَبُونِ||''fa-rhaboon''||so fear [me]||verb
|-
|9||21:90||وَرَهَبًا||''wa-rahaban''||and fear 1||noun
|-
|10||28:32||ٱلرَّهْبِ||''ar-rahbi''||the fear 2||noun
|-
|11||57:27||وَرَهْبَانِيَّةً||''wa-rahbaniyyatan''||but monasticism||noun
|-
|12||59:13||رَهْبَةً||''rahbatan''||a fear 3||noun
|}

The verse 8:60 urges Muslims to terrorize people who don't believe in Islam:

*"And prepare against them whatever you are able of power and of steeds of war by which you may '''terrify''' (تُرْهِبُونَ, ''turhiboona'') the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows."

If we count all forms of the noun "fear" derived from the root رهب, we get '''3 occurrences'''. The others are either verbs, or they refer to monks. So the absurdity of this "miracle" lies not only in the meaningless connection between the two words, but also in the fact, that the word count of 8 is wrong.

The Arabic word for "wish" is رغبة (''raghba''), derived from the root رغب (r-gh-b). There are 8 words derived from this root in the Qur'an. They are not translated exactly as "wish" most of the time. There is the phrase يَرْغَبُ عَن (''yarghabu 'an'') meaning "hate", "forsake", which could be literally understood as "wish from (against)".

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
!Word class
|-
|1||2:130||يَرْغَبُ||forsakes||verb
|-
|2||4:127||وَتَرْغَبُونَ||and you want||verb
|-
|3||9:59||رَٰغِبُونَ||wishing 1||noun
|-
|4||9:120||يَرْغَبُوا۟||they prefer||verb
|-
|5||19:46||أَرَاغِبٌ||reject 2||noun
|-
|6||21:90||رَغَبًا||wishing 3||noun
|-
|7||68:32||رَٰغِبُونَ||wishing 4||noun
|-
|8||94:8||فَٱرْغَب||so desire||verb
|}
There are only 4 nouns referring to wish, including the phrase "wish against". Some of them refer to "wishing people" and not to wishing itself.

So in conclusion:

*There is no connection between these two words.
**But since the word for "fear" also means "terror", maybe the meaning is "wish to terrorize".
*The nouns "fear" and "wish" do not appear 8 times. The word "fear" appears more than a hundred times. If we count the word "rahb" as fear, although it also refers to terrorizing, we get 3 occurrences. The word count for "raghb" is questionable, because it is not clearly translated as "wish" many times.
*Apologists get to the number 8 by counting nouns and verbs together, and they count words with similar meaning derived from the same root together. And in the end they get two equal word counts for two words which are not related, so they found (by using questionable counting method) meaningless equality in 2 word counts and there is nothing miraculous.

=="Summer-hot" and "winter-cold" both mentioned 5 times==
The first question is what is "summer-hot" and "winter-cold"? As it turns out, apologists counted the words cold and hot and they also "counted" the words summer and winter (which both appear only one time in the same verse) and somehow put it together and named the words "summer-hot" and "winter-cold". Taking two related words and making one big word out of them is probably against the common sense of most people, but for Islamic apologists it makes sense.

This article will use the common sense and count these words separately.

Firstly, the words "summer" and "winter" both appear only one time in the Qur'an and in the same verse:

*106:2 "Their protection (of the Quraysh) during their trading caravans in the '''winter''' (ٱلشِّتَآءِ, ''ash-shitai'') '''and the summer''' (وَٱلصَّيْفِ, ''wa-ssayf'')"

The fact that these two words appear the same number of times is not very miraculous, since they both appear only once and in the same verse, in a verse which enumerates seasons.. And amazingly, even this word count is problematic, since the word "summer" appears with a ''wa-'' ("and") prefix and words with this prefix were not counted in some miracles.

The word "heat" appears 4 times:

*1,2) 9:81 "... [they] said: Do not go forth in '''the heat''' (ٱلْحَرِّ, ''al-harri''). Say: The fire of hell is much severe in '''heat''' (حَرًّا, ''harran''). Would that they understood (it)."
*3) 16:81 "...He has given you garments to preserve you from the '''heat''' (ٱلْحَرَّ, ''al-harra'') ..."
*4) 35:21 "Nor the shade and '''the heat''' (ٱلْحَرُورُ, ''al-haroor'')"

The word "cold" appears 3 times:

*1) 21:69 "Allah said, "O fire, be '''coolness''' (بَرْدًا, ''bardan'') and safety upon Abraham."
*2) 38:42 "Urge with your foot; here is a '''cool''' (بَارِدٌ, ''baridun'') washing-place and a drink."
*3) 78:24 "They shall not taste therein '''cool''' (بَرْدًا, ''bardan'') nor drink"

Apologists probably get to the number 4 for "cold" by including this verse:

*24:43 "And He sends down of the clouds that are (like) mountains wherein is '''hail''' (بَرَدٍ, ''baradin'')"

That was Shakir translation. To be sure he is not the only one to understand the word to be mean "hail", let's check other translations:

*Pickthall: "He sendeth down from the heaven mountains wherein is '''hail'''"
*Sahih International: "And He sends down from the sky, mountains [of clouds] within which is '''hail'''"
*Muhsin Khan: "And He sends down from the sky '''hail''' (like) mountains, (or there are in the heaven mountains of hail from where He sends down '''hail''')"

Everyone seems to translate it as "hail", only apologists count is as coolness.

So in conclusion:

*The words "summer-hot" and "winter-cold" don't exist.
*The words "summer" and "winter" appear only once, together, in one verse.
*The word "heat" appears 4 times and the word "cool" 3 times
*Apologists add the word, which means "hail" to the "cool" word count

=="Freedom" mentioned zero times==

The word "freedom" (حرية, ''huriya'') doesn't appear anywhere in the Qur'an.

The word عبد ('abd) meaning "slave" appears more than one hundred times throughout the Qur'an <ref>http://corpus.quran.com/qurandictionary.jsp?q=Ebd</ref>, while the word "free man" (الحر, ''al-hurr'') appears only in one verse <ref>http://corpus.quran.com/qurandictionary.jsp?q=Hrr</ref> in the context of killing him although he may be innocent:

*''"O you who have believed, prescribed for you is legal '''retribution for those murdered - the free for the free''', the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment."'' (verse 2:178)
**The Tafsir Al-Jalalayn further explains: ''"O you who believe prescribed made obligatory for you is retaliation on equal terms regarding the slain both in the attributes of the one slain and in the action involved; a free man is killed for a free man and not for a slave; and a slave for a slave and a female for a female. The Sunna makes it clear that a male may be killed in retaliation for a female and that religious affiliation should be taken into account also so that a Muslim cannot be killed in return for an disbeliever even if the former be a slave and the latter a free man."'' <ref>http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=2&tAyahNo=178&tDisplay=yes&UserProfile=0&LanguageId=2</ref>

That means for example, if a slave from group A kills a free man from group B, then according to the Qur'an, the murderer from group A should be living happily, but someone from group B should kill an innocent free man from group A.

==Other miracles==
Some miracles have a word count or their full analysis too big to fit in this article, so here is just a quick analysis. You can click on any of them to get more details:

*[[12 months miracle in the Quran|The word "month" (shahr) appears 12 times in the Qur'an]]
**In this word count, phrases like "twelve months" are counted as singular.
**The miracle uses the verse that defines the Islamic lunar calendar, while the 365 miracle uses the Gregorian calendar, which is based on the solar year.
*[[Man and woman word count|The words "man" and "woman" both appear 23 times and 23 is the number of chromosomes]]
**The word "woman" appears 24 times.
*[[Dunya and akhira word count in the Qur'an|The words ''dunya'' (world) and ''akhira'' (paradise) both appear 115 times]]
**''Dunya'' sometimes means "lower" (67:5) or "nearer" (8:42). ''Akhira'' also has other meanings.
*[[Paradise and hell word count in the Qur'an|The words "paradise" and "hell" both appear 77 times]]
**Here apologists counted words like "madness" as an occurrence of "paradise".
*[[Iman and kufr word count in the Qur'an|The words "iman" and "kufr" both appear 25 times when counting without the genitive form]]
**They don't. Actually, the words with possessive pronoun suffixes are excluded.
***Which is a questionable counting method.
*[[Land to water ratio miracle in the Qur'an|The Qur'an describes the water to land ratio as 71:29.]]
**No matter how you count it, it doesn't.
*[[Tongue and sermon word count in the Qur'an|The words "tongue" and "sermon" both occur 25 times.]]
**The word "sermon" does not appear in the Qur'an.
*[[Shaytan and angel word count in the Qur'an|The words "shaytan" and "angel" both appear 88 times.]]
**Plural and singular forms are counted together as well as words with prefixes.
**This is probably the most (or the only?) valid word count.
*[[Life and death word count in the Qur'an|The words "life" (''hayat'') and death (''maout'') both appear 145 times.]]
**In this word count words like "dead" and "die" are counted as an occurrence of "death".
*[[Zakah and blessing word count in the Qur'an|The words zakah (charity) and "blessing" both occur 32 times]]
**The word zakat nor blessing appears 32 times.
*[[Sun and light word count in the Qur'an|The words sun (''shams'') and light (''noor'') both appear 33 times.]]
**The word "light" appears 43 times.

Other claims which don't have their own article (yet) are provided here with a quick analysis:

*The word "mind" (العقل) and "''noor''" (light, النور) both appear 49 times.
**No. Occurrences of the word ''noor'' (نور) were already listed in the article [[Sun and light word count in the Qur'an]]. This word appears 43 times. There are also 6 occurrences of the word ''muneer'' (منير), which is however translated as "enlightening" or "illuminating" most of the time.
**This word count is in contradiction with the "''Sun'' and ''light'' both appear 33 times" miracle.
*The word "payment" or "reward" (الجزاء, ''al-jaza'u'') is repeated 117 times and the word "forgiveness" (المغفرة, ''al-mughfira'') is repeated 234 times (a double word count).
**The word ''al-jaza'u'' is derived from the root جزي (j-z-y). When we search for all occurrences of words derived from this root in the Qur'an, we get '''118 occurrences'''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jzy</ref> Most of these occurrences are verbs. So apologists not only counted it wrong, but also counted nouns and verbs together to get the result. The words like "jizya" or "punishment" or "penalty" share the meaning of "payment", "reward" or "recompense" with the other words, so there it no reason to exclude them. And if we should exclude them, then we should exclude them all.
**Does this word count mean that all payments should be forgiven? Is it just to forgive payments? Shouldn't the message be that ''bad deeds'' should be forgiven? The words "payment" and "forgiveness" don't seem to be related so even if there was a double word count for "forgiveness" it wouldn't mean anything.
*The words "Adam" (ءَادَمَ) and "Jesus" (عِيسَىٰ, ''Isa'') both appear 25 times and that is a miracle because verse 3:59 says "Jesus is like Adam".
**If we count all forms of the words, then they do both occur 25 times.<ref>https://www.chess.com/blog/Rayyan/adam-and-jesus</ref>
**Jesus is like Adam only in the way that they both don't have a human father. Besides that they are very different. For example Adam doesn't have a mother, while Jesus has.
***Adam's wife Eve also has no father. But the Quran failed to mention her name 25 times.
**Jesus and Moses are similar, because they are both considered to be prophets. So why they are not mentioned the same number of times?
**"Christ" (مسيح) is mentioned only 11 times <ref>http://corpus.quran.com/search.jsp?q=%D9%85%D8%B3%D9%8A%D8%AD</ref>, so the Quran failed to have an equal word count for Christ
**The Qur'an says in 7:179 that disbelievers are ''like'' cattle, yet the Qur'an talks a lot more about disbelievers than cattle. Shouldn't they have an equal word count?
**We could find dozens of things that are said to be similar in the Qur'an. The vast majority of them wouldn't have an equal word count. Taking one of those similar words, which coincidentally have an equal word count, is not a miracle, but a cherry-picking fallacy.
**Forms of the word "burn" (صلي) also appear 25 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Sly</ref> Does it mean Adam and Jesus are burning in hell?
*When seeing the lists of occurrences for the words "Adam" and "Jesus", the verse 3:59 (which says they are similar by being created from dust) is the 7th occurrence.
**The order of the suras is man-made. If we used the original (Allah's) revelation order, the verses from the 3rd sura would have a higher number than 7, because it is a Medinan sura. Also they probably wouldn't be equal, because the historical revelation order and the order used today are totally different.
*The words "tree" (شجرة, ''shajarah'') and "plant" (نبات, ''nabat'') both occur 26 times.
**What is this supposed to mean? That tree and plant are the same thing? The truth is that all plants are not trees.
**When we search for all occurrences of words derived from the root شجر (sh-j-r), we find 27 occurrences.<ref>http://corpus.quran.com/qurandictionary.jsp?q=%24jr</ref> When we exclude the words "arises", "vegetation" and "plant", we get '''24 occurrences'''.
**When we search for the root نبت (''n-b-t''), we get 26 occurrences.<ref>http://corpus.quran.com/qurandictionary.jsp?q=nbt</ref> Most of them are verbs and the rest of the words are questionable whether to count them or not. If we count only the singular word "plant" then we get '''0 occurences'''.
*The words "food" (الطعام, ''at-ta'am'') occurs 48 times and the word "produce" (ثمرات, ''samerat'') occurs 24 times.
**''Ta'am'' occurs 24 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=TEm</ref> and ''thamaraat'' (''samerat'' is really low-quality transliteration) occurs 16 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=vmr</ref> and it means "fruits", not "produce".
*The words "balance" (الميزان, ''al-mizan'') and "transgression" (إسراف, ''israf'') both appear 23 times.
**What's the point? Some apologist websites cite this as a miracle although there is no point in it. <ref>Author doesn't care about listing the occurrences: http://www.quranmiracles.com/2015/04/balance-and-transgression/</ref>
**The word ''mizan'' occurs 16 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=wzn#(11:85:4)</ref> and the word ''israf'' occurs only two times. <ref>http://corpus.quran.com/qurandictionary.jsp?q=srf</ref>
*"Muslims circumambulate around the Qibla, which is the Kaaba, seven times during pilgrimage. The word ‘Qibla’ is used in the whole Quran exactly seven times"
**No. Kaba (كعبة) and qibla (قبلة) is not the same thing. Kaba is the big black building and qibla is the direction of prayer towards it. Qibla is everywhere, it's just the direction in which Muslims should pray.
**There are 5 pillars of Islam. And the circumambulation around the Kaba is a part of the hajj (pilgrimage) pillar, while the qibla is a part of the prayer (salat) pillar. So these two concepts are actually very distanced. It would be more appropriate if the word qibla appeared 5 times, because Muslims have to pray 5 times a day in the qibla direction.
**The word "qibla" with various suffixes exists 7 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=qbl</ref>. But there are 294 occurences of words from this root. In many other miracles all words from the same root were counted even if they had different meanings. So why not add them here?
**The verse 10:87 says literally (and strangely) "make your houses a qibla" and in this case the word qibla is sometimes translated as "a place of worship" and not "a direction of prayer".
**Kaba (كعبة) mentioned 2 times non-miracle. <ref>http://corpus.quran.com/qurandictionary.jsp?q=kEb</ref>
**The circumambulation itself is caled ''tawaf'' (طواف) and this word is mentioned 8 times in the Quran. <ref>http://corpus.quran.com/qurandictionary.jsp?q=Twf</ref> Why is THIS word not mentioned 7 times?
*The words "hardship" (ٱلْعُسْرِ, ''al-'usri'') and "patience" (صَبْرًا, ''sabran'') both occur 114 times.
**The word ''sabran'' is derived from the root صبر (s-b-r). There are only 103 words derived from this root in the Qur'an,<ref>http://corpus.quran.com/qurandictionary.jsp?q=Sbr</ref> most of them being verbs. ''al-'usri'' is derived from the root عسر. There are only 12 occurrences of words derived from this root in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Esr</ref> Apologists probably meant the word "severe" (شَدِيدٌ, ''shadidun''), but there are only 102 words derived from its root (شدد) in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=%24dd</ref>
*The words "benefit" (نفع, ''nafa'a'') and "corrupt" (فسد, ''fasad'') both appear 50 times.
**If we count nouns and verbs together and count all words derived from the roots of these words, we get 50 occurrences for both.<ref>*http://corpus.quran.com/qurandictionary.jsp?q=nfE
*http://corpus.quran.com/qurandictionary.jsp?q=fsd</ref> But these words are not clear antonyms. The word "benefit" is used in the sense of "something benefits someone" and the word "corrupt" is used in the sense of "someone spreads mischief in the land".
*The words "people" (الناس, ''an-nas'') and "messengers" (الأنبياء, ''al-anbiya'') are both mentioned 50 times.
**What this supposed to mean? That Allah's messengers are people? That they are not aliens or animals?
**Various forms of the word ''fasad'' (فسد), meaning "corruption" or "mischief" also occur 50 times. Does it mean that Allah's messengers spread corruption?
*The words "calamity" (المصيبة) and "thanks" (الشكر) are both mentioned 75 times.
**A meaningless connection.
*The word "fabrication" or "lie" (''"fara"'') occurs 60 times and the word "defamation" (''afak'') occurs 30 times.
**This is so weak.. It's not even equal word count!
**The word "fara" doesn't exist. What they mean is words derived from the root فري (fa-ra-ya) and the word "fabrication"/"invention" is mentioned only two times and its ''iftiraa'an'' in Arabic. <ref>http://corpus.quran.com/qurandictionary.jsp?q=fry#(46:28:17)</ref>
**And again, by "the word afak", they mean all words derived from the root أفك (a-f-k) and it doesn't mean "defamation", but "deluded", "falsehood" or "liar". <ref>http://corpus.quran.com/qurandictionary.jsp?q=Afk#(46:28:14)</ref>
*The words "people who are misled" (الضالون) and "dead people" (الموتى) both mentioned 17 times.
**A meaningless connection. "People who are misled" are not dead. They die, but Muslims die as well.
*The word Moon (قمر, ''al-qamr'') occurs 27 times scientific miracle.
**There are many things that could be measured about the Moon, so if the word count hits one of those things, it is not very amazing and it is actually very probable.
**The Moon's orbit around the Earth takes 29.5 days (synodic period) with respect to the Earth and 27.3 days with respect to the stars (sidereal period).<ref>https://en.wikipedia.org/wiki/Orbital_period</ref> So even when it comes to the orbit period, the Qur'an had already two chances (or 3, when we include 29 and 30).
***27.3 is not 27. Why Allah didn't choose some whole number, like mentioning the word only once, since the Moon is the Earths only natural satellite? He could also mention other planets and their satellites. Why Allah doesn't speak about other planets? And if he cares especially about our planet, then why he didn't mention the 29 days orbit period with respect to the Earth?
***The length of the Moon's orbit changes over millions of years, as does the length of the Earth's day (in a greater proportion, such that it would become tidally locked with the moon if this continued forever). Why didn't Allah make the moon orbit in exactly 27 days at this stage of human history if he planned a word count miracle in the Qur'an?
***If we count the word "earth" (الْأَرْضَ, ''al-ard''), do we get 365 occurrences as the Earth orbits 365 days around the Sun?
****We don't.<ref>http://corpus.quran.com/qurandictionary.jsp?q=ArD</ref>
*"Muslimeen" (مسلمين) and "jihad" (جهاد) both are mentioned 41 times.
**Jihad is derived from the root جهد. There are 41 words derived from this root in the Qur'an. Some of them are verbs, some of them are nouns like "strong", or "mujahideen".<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhd</ref> So it is not very logical to count them together. And claiming that the actual word "jihad" appears 41 times is a lie.
**Muslim apologists must think twice about the ramifications of claiming a miracle like this one. Every time the Qur'an and Muhammad talk about jihad, it is in the context of a war against non-Muslims to establish the rule of Islam. Instead of refuting the doctrine of jihad, are the apologists endorsing it as a duty for Muslims via this miracle?
**La'an (لعن) meaning "cursed" is also mentioned 41 times,<ref>http://corpus.quran.com/qurandictionary.jsp?q=lEn</ref> just like the word "Muslims".
**Karaha (كره) meaning "hate" or "compulsion" is also mentioned 41 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=krh</ref>
*The words "Iblees" (إبليس) and the phrase "seek refuge from Iblees" both occur 11 times.
**If this was true, than every verse mentioning Iblees would have talk about seeking refuge from him. But for example, the verse 2:34 mentions Iblees and doesn't talk about seeking refuge from him.
**In Arabic, the word counted is "to seek refuge" (الاستعاذة) and it totally appears 17 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=Ew*#(2:67:15)</ref>.
*"Magic" (السحر, ''as-sihr'') and "fitnah" (الفتنه) both mentioned 60 times
**Magic is derived from the root سحر. There are 63 words derived from this root in the Qur'an. The word ''siḥ'r'' (magic) appears only 28 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=sHr</ref>
*"Human being" (إنسان, ''insaan'') is used 65 times as well as references to the stages of human creation (تُرَابٍ , نُّطْفَةٍ , عَلَقَةٍ , مُضْغَةً , عِظَٰمًا , لَحْمًا)
**There are many other words for "human being" besides "insaan", like "naas" or "bashar".
**The words include "soil" and "bones". So it mixes the Islamic non-evolution of human species from soil and the development of embryo.
**Human species evolved through evolution, not by the stages described in the Qur'an.<ref>https://en.wikipedia.org/wiki/Evolution</ref>
*The word "say" (قل, ''qul'') and "they said" (قالوا) both occur 332 times.
**A meaningless connection. What is the interpretation of this "miracle"? Also the words are counted with various prefixes, that were not counted in other word counts.<ref>
Use your browser search tool for قُلْ (''qul'').
http://corpus.quran.com/qurandictionary.jsp?q=qwl</ref>
*The words "good deeds" (الصالحات, ''as-salihat'') and "bad deeds" (السيئات) both occur 167 times.
**The word ṣāliḥāt occurs only 62 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=SlH</ref>
*The words "treachery" (خَائِنَةٍ, ''khainah'') and "foul" (خَبِيثَةٍ, ''khabith'') both occur 16 times
**The apologetic word count for ''khabith'' includes the '''verb''' ''khabutha''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=xbv</ref>
*The words "trouble" (الضيق) and "peace" (الطمأنينة) both occur 13 times.
**The word count for trouble counts together verbs and nouns of various meanings.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Dyq</ref>
*The words "right guidance" (الهدى, ''al-huda'') and "mercy" (الرحمة, ''ar-rahma'') both occur 79 times.
**There are many words that have something to do with mercy, derived from the roor ''r-h-m''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=rHm</ref> Apologists often counted all such words (verbs + nouns of similar meaning) together, so why are they suddenly excluding some of them?
*The words "reward" (أَجْر, ''ajr'') and "action" (فعل, ''fa'il'') both occur 107 times.
**The word count for "reward" includes words (including verbs) with a different meanings like "serve", "hire", "bridal due" and "payment".<ref>http://corpus.quran.com/qurandictionary.jsp?q=Ajr</ref>
*The word "hour" (الساعة) appears 24 times.
**It actually appears many more times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=swE</ref> So this miracle claim is solely based on ignorance. Ironically the word "ignorance" (جهل) appears 24 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhl</ref>
*"Speaking publicly" (الجهر) and "publicizing" (العلانيه) both mentioned 18 times.
**There are only 16 words derived from the root جهر in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhr</ref>
*The words "love" (المحبة, ''al-mahabbah'') and "obedience" (الطاعة, ''al-ta'ah'') both occur 83 times.
**"Love" is derived form the root h-b-b. There are 95 words derived from this root in the Qur'an. 68 of them are verbs.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Hbb</ref> So this word count mixes verbs and nouns together.
**''Haram'' (حرم) also occurs 83 times,<ref>http://corpus.quran.com/qurandictionary.jsp?q=Hrm</ref> so it seems that love is haram (forbidden).
*The words "spending" (صدق, ''sadaqa''. ِِِِِِAcually الْإِنْفَاقِ, ''al-infaq'') and "satisfaction" (رضو) both occur 73 times.
**Meaningless connection.
*The words "refuge" (الْمَصِيرُ, ''maseer'') and "forever" (أَبَدًا, ''abadan'') both appear 28 times.
**The word ''abadan'' also means "ever"<ref>http://corpus.quran.com/qurandictionary.jsp?q=Abd</ref> and is used negatively in verses like 2:95
***"But they will never wish for it, ever (''abadan''), because of what their hands have put forth."
*By using a similar logic to that of apologists, we notice that "humility" (خشع) occurs 17 times<ref>http://corpus.quran.com/qurandictionary.jsp?q=x%24E</ref> while killing (قتل) is mentioned 10 times more, that is 170 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=qtl</ref>
**It seems that killing people is 10 times more important than humility in Islam.

==Views of the Islamic scholars==
Some Islamic scholars actually took the time and analyzed these miracle claims.

A conclusion of Dr. Zahid Aziz after he refuted several "miracles":
{{Quote|Dr. Zahid Aziz<ref>http://www.ahmadiyya.org/islam/number.pdf</ref>|
'''I think I have now wasted enough space and time to demonstrate the absurdity of these claims that there is some special significance underlying the number of times these words occur in the Quran.''' In the first place, there is no rule or principle for determining which word or concept must always occur a special number of times. Secondly, the criteria for selecting which occurrences of a word should be counted are highly subjective, dubious and always open to challenge. Most importantly, we gain no increased knowledge about, or insight into, any teaching of Islam from knowing the number of occurrences.}}

A conclusion of Dr. Ashraf ‘Abd al-Razzaaq Qatanah after he analyzed several books about "word count miracles":
{{Quote|Dr. Ashraf ‘Abd al-Razzaaq Qatanah<ref>https://islamqa.info/en/69741</ref>|
As the result of my study I reached the idea that '''the “numerical miracle” as presented in these books is not real at all''', and these books are based on conditions that are sometimes selective , in order to prove the validity of this view in a way that will make the reader accept these preconceived results referred to above. These selective conditions sometimes lead the author to go against that which is proven according to the consensus of the ummah, such as going against the spelling of the ‘Uthmaani Mus-haf, which is not permissible at all; or adopting the spelling of some words which appears in some Mus-hafs and without paying attention to the spellings in other Mus-hafs. It also goes against basic principles of the Arabic language with regard to synonyms and antonyms.
}}

*The Arabic word ِ''al-qur'an'' (القرآن) means "recitation" while the Arabic word ''mushaf'' (مصحف‎‎) means "manuscripts" so the word mushaf might be considered more correct for the textual version of the Qur'an. There are many types of mushaf (there are differences between the textual versions of the Qur'an). The Uthmani mushaf is the oldest, because Uthman let all other versions of the Qur'an be burned. But this mushaf is unnecessarily complicated and was later simplified (without changing the pronunciation - without changing the "qur'an"). One example of a difference in mushaf was in the section of "prayer" mentioned 5 times. These differences are not very important for most of the word counts, but when it comes to counting letters, then they are absolutely important.

Dr. Fahd al-Roomi about the "365 days miracle":
{{Quote|Dr. Fahd al-Roomi<ref>https://islamqa.info/en/69741</ref>|
The word yawm (day) is mentioned 365 times in the Qur’aan, the number of days in a year. In order to prove this '''he counted the words “al-yawm” and “yawman” but he ignored words such as “yawmukum” (your day) and “yawmuhum” (their day) and yawma’idhin (on that day), because if he had done that, he would have got a different number'''. The same applies to the word al-isti’aadhah which refers to seeking refuge from the shaytaan. He says that it is repeated 11 times, but he includes in that the words “a’oodhu” (I seek refuge) and “fasta’idh” (seek refuge) but not “ ‘udhtu” (I sought refuge) or “ya’oodhoona” (they seek refuge) or “u’eedhuha” (I seek refuge for her) or “ma’aadh Allaah” (Allaah forbid).}}

=== Classical scholars view ===

* Ibn Hajar cited that Ibn Abbas, the cousin of Muhammad warned against seeking the divination through the numerical numbers of the litters, because this is equal in deed to the witchcraft.<ref>{{external link| url = https://archive.org/details/PerfectGuideToTheSciencesOfTheQuranByImamAlSuyuti/page/n235/mode/2up| title= Jalal al-Din al-Suyuti - Perfect Guide to the Sciences of the Quran - Translated by Muneer Fareed, page 236 (chapter "l-Muhtam and 'l-Mutashabih", page 32)| publisher = | author = Jalal al-Din al-Suyuti | date = | archiveurl = | deadurl = no}} - page sourced from archive.org</ref>

==See Also==

*[[Arbitrary Numbers of Mathematical Miracles in the Quran]]
*[[Arabic letters and diacritics]]
*[[Arabic pronouns and the Quran|Arabic pronouns and the Qur'an]]

{{Hub4|Mathematical Miracles|Mathematical Miracles}}

==External Links==

*[{{Reference archive|1=http://ahmadiyya.org/islam/number.pdf|2=2011-03-20}} An alleged ‘miracle’ in the Holy Quran]
*[http://www.answering-islam.org/Religions/Numerics/ Mathematical Miracles in the Qur'an or the Bible?]

==References==
{{reflist}}

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

Word Count Miracles in the Qur'an

2021-07-27T18:38:03Z

Graves: Ibn Abbas

{{QualityScore|Lead=1|Structure=3|Content=3|Language=3|References=3}}
<metadesc>Analysis of the alleged word count "miracles" in the Qu'ran. Occurrences of words are listed in both Arabic and English.</metadesc>
Modern Islamic apologists and [[Dawah|du'aah]] often seek to bolster the claim that the Qur'an is a divine book by reference to "[[Islam and Miracles|miracles]]" in the [[Qur'an]]. Recently, a novel strategy in this regard is to claim that the number of times certain words show up in the book constitute a "miracle." In point of fact though, there are exactly 0 word count miracles in the Qur'an. This is the conclusion not only of the critics of Islam, but also of many Islamic scholars. Islamic du'aahuse various questionable counting methods to arrive at seemingly interesting number. In order to do this, though, multiple different counting methods are used, and this method if applied to any long text could reasonably be expected to result in similarly interesting numbers. It is probable - not improbable nor miraculous. Some du'aah also rely on deceptive methods such as using translations to make the word count claims look better. Probably the most valid claim in this regard is that the Qur'an mentions "angel" (+ "angels") and "shaytan" (+"shaytans") both 88 times. But even this word count is inconsistent with regards to its counting method, for it counts plural and singular forms together and includes words with prefixes and suffixes. The way this is marketed is also deceptive, with apologists/du'aah (in the description of the word count) trying to make it seem that only the singular (or only the plural) forms were counted,<ref>https://www.youtube.com/watch?v=B3QHYELlo1s "This book uses the word "angels" 88 times, ملائكاة ."ملائكاة (mala'ika) is the plural form. </ref> when in fact both are counted together. .
*The word counts found by apologists are all somewhere between questionable and wrong. And they are inconsistent with regards to their counting methods. They do not prove that the Qur'an is from god.
**These word count "miracle" claims rather indicate the helplessness of apologists in trying to find any evidence for Islam.
*Even if all counts were right and if it proved supernatural origin, it wouldn't mean that the supernatural origin is god specifically. The author could have been any other supernatural being, like Satan or jinn - both have bigger powers than humans.

**Probably the most amazing claim of the word "day" appearing 365 days is false. It is based on arbitrary exclusions and uses the solar, Gregorian calendar, while the 12 months miracle claim uses a verse that defines the Islamic year as based on the lunar calendar, which lasts 354 days.

==Apologetic Claim==

In an attempt to prove the divine origins of [[Islam]], there are many Islamic websites promoting "word count miracles" in the Qur'an. The basic claim here is that certain words in the Qur'an are repeated a specific number of times, and for some reasons, that number is meaningful or rather miraculous. Hence Muslim apologists assert that the Qur'an is the word of God.

Some apologist websites, when listing the numerical miracles, also show this verse:<ref>http://www.harunyahya.com/en/Miracles-of-the-Quran/27625/word-repetitions-in-the-quran</ref>

*4:82 "''Will they not ponder the Qur'an? If it had been from other than Allah, they would have found many inconsistencies in it.''"

Although the Qur'an itself admits being inconsistent by adopting an [[Abrogation (Naskh)|abrogation]] principle, to get rid of inconsistencies, we can also see the inconsistencies in these word count "miracles". This article includes what can be termed as "non-miracles". For example, the Muslim claim is that the word "day" appears 365 times in the Quran and there are 365 days in a year, so this is a miracle by Allah. But besides the fact that apologists used a questionable counting method, when we calculate the number of occurrences of the word "night" in the Qur'an, we find that it is only 92 though there are 365 nights in a year.

These kinds of inconsistencies show how apologists list only the cases where the word counts "fit" and don't show the cases where they don't. By this cherry-picking tactic, they create a false impression that the Qur'an is full of word count miracles.

==The Deceptive Tactics==

There are many tactics for manipulating data and doctoring a "miracle".

===Selective Choice of Words Used===

The first one is the selective choice of words to interpret as miracles. If for a certain word there exists a nice number of repetitions, then it is mentioned and included as a miracle. If no nice number of repetitions exist, it is not mentioned and discarded. By only mentioning the instances where there are "nice repetitions" one gets the impression that there is something special about it, while statistically the same probability of finding similar "miracles" exists in all texts.

====Adding word counts of similar words====
Sometimes they even add more word counts together to get an interesting number.

*One example of this is the "Mind and light both appear 49 times" claim, where they counted both the words ''noor'' and ''muneer'' as "light" (although the word ''muneer'' is rather translated as "illuminating").
*Sometimes they even count verbs together with nouns, when the nouns don't have a nice number of repetitions. For example, in the "[[Life and death word count in the Qur'an|Life and death mentioned 145 times miracle]]" they count "death" as well as "die", "dead" and other forms. And of course they don't mention this in the miracle claim. They just dishonestly claim: "The words 'death' and 'life' appear 145 times".

====Using Phrase Count Instead of Word Count====
When the word itself doesn't have a nice number of repetitions, apologists try counting the word in a phrase, like "seven heavens", instead of counting just "heaven". Counting phrases as well makes the probability of finding coincidences higher and therefore the miraculous-ness smaller.

===Selective Choice of Grammatical Forms Counted===

The second way of manipulating data is the selective choice of which [[Arabic]] grammatical forms are to be counted. Are just singular forms counted? Or also plural forms? Duals? Forms with or without prefix? And so on. By choosing different ways of counting, you get a lot of different results. Of course, those who claim there are "word repetition miracles in the Qur'an" will not tell you that they have chosen a specific way of counting words to get the desired result.

The Arabic language has conjunctions as prefixes and [[Arabic pronouns and the Quran|possessive pronouns]] as suffixes.

*For example the word "their day" (''yawmi'''him''''') is expressed by a single word in Arabic. And although it is just a simple word "day", apologists don't count this occurrence, only because in Arabic, the word "their" is suffixed.
*In contrast, the word "and a day" ('''''wa'''yawma'') has the "and" prefixed to the word day (''yawm'') and is counted.

====Calling the Selected Grammatical Form "the simple form"====
Apologists often say, that the miracle works only when counting the "simple form" (or "basic form") of the word, but their definition of a simple form changes from miracle to miracle.

===Ignoring the Meanings of some Arabic Words===
====Including words with other meanings====
Some Arabic words have more than one meaning. For example the word الجنة means "paradise", but it can also mean "jinn" (like in the last verse of the Qur'an.<ref>Quran 114:6

*"From among the jinn and the men."
*من -الجنة- والناسِ</ref>) However, apologists just search for the word الجنة and they don't worry at all that this word has other meanings as well.

Or in other cases, when the word count is not interesting, they start excluding the words with other meanings to get a more interesting number.

=====Presenting the list only in Arabic=====
When the word has other meanings, then it is misleading to show the list just in Arabic and let people who don't understand Arabic think that this word has always the same meaning.

====Mistranslations====
When apologists find two words which occur the same number of time but they are not very related, then they translate them a little differently.

*In the "tongue"-"sermon" word count they actually counted the word "admonition", not "sermon". But "sermon" sounded better with the word "tongue"
*In the "hardship"-"patience" they ignored the word "hardship" and counted the word "severe" instead, because they couldn't get equal word count with the word "hardship".

===Selective Choice of the Form of the Miracle===
There are many forms of "miracles" in word counts. When the word count itself for some word is not interesting, then apologists try comparing this word count with others. When there is not some equal word count found, they try finding a double word count. They are changing the form of the miracle, until they find some form in which the word count fits.

Some of the forms of miracles are these:

*The meaning of the word occurs in the real world the same number of times as the word count
**Like in the "The 365 days miracle"
*The ratio between two word counts is the same as the ratio of occurrences of the meanings of the words in the real world
**The land/water ratio miracle
*Two words are related and they have the same word count
**Like the "wine and intoxication both mentioned 6 times"
*Two words are opposite to each other and they have the same word count
**"Paradise and hell both mentioned 77 times"
*Two words are opposite to each other and the "good" one has a double word count
**"Righteous mentioned 6 times and wicked 3 times"

Also for every form of a miracle there might be a lot of ways for the word count to be "interesting". For example, when counting the word "day":

*6 occurrences would be interesting, because god created the world in 6 days
*7 occurrences would be interesting, because 7 days make a week
*29/30 occurrences would be interesting, because they make a month
*100 occurrences would be interesting because it is a nice number
*354 occurrences would be interesting, because that is the number of days in the lunar year
*365 occurrences would be interesting, because that is the number of days in a year

===Reliance on the Gullibility of the Audience===
These counts are manipulated, generally in unstated ways, to produce the desired totals, but most individuals will not take the time needed to count and verify the claim themselves, so they may assume on good faith that it is true.

===Not presenting the actual list===
Most people don't know the Arabic language and it is hard for them to check the number of occurrences, even if they wanted to. Even when they use a search software, they can't tell whether it is a singular form.. or whether it is the genitive form, which they are supposed to count. Also when the miracle claim is completely in English, people who don't know Arabic, don't even know which Arabic word they are supposed to search for.

===Calling coincidence "a miracle"===
Finding an interesting word count is not a miracle.

*Would apologists accept interesting word counts in other texts as "a miracle"? For example in texts critical of Islam? Would they believe that Allah wants us to criticize Islam and the word count is a proof?

==The 365 days Miracle==
{{Main|365 days miracle in the Quran}}

One of the most popular claims is that the word ''yawm'' (singular of day) is repeated 365 times in the Qur'an, its plural and dual forms "days" (''ayyam'' and ''yawmayn'') together are repeated 30 times, while the number of repetitions of [[12 months miracle in the Quran|the word "month" (''shahr'') is 12]].

===Islamic Miracle Using Christian Calendar===

The first flaw with this claim is the fact that the [[Islamic Lunar Calendar|Islamic calendar]] consists of 354 or 355 days a year,<ref>Syed Khalid Shaukat - [http://www.missionislam.com/knowledge/calendar.htm What is Islamic Calendar] - MissionIslam</ref> so these apologists are effectively favoring Christianity by their use of the Gregorian calendar, which consists of 365 or 366 days.

===Manipulated Data===

When you check with word count software, the total "yawm" concordance finds 475 mentions, not 365. However, this includes the dual and plural forms. Of all the different forms of "yawm," 3 are in the dual and 27 are in the plural.<ref>Abdulrahman Lomax - [http://www.answering-islam.org/Religions/Numerics/365hoax.html ON THE CLAIM THAT THE WORD "DAY" OCCURS IN THE QUR'AN 365 TIMES] - Answering Islam, February 22,1996</ref> If you have a database program with easy formats you can easily counter this lie too and find out that all forms with suffixes are discarded on Islamic websites.

Furthermore, the word ''yawm'' in most of its occurrences in the Qur'an does not mean a 24 hour day. For example, the Day of Judgment is mentioned a very large number of times in different ways.

Also, there is not a single website that lists all the occurrences of the word "day" in the Qur'an showing it to be 365 times. While there is [[365 days miracle in the Quran|a list]] on WikiIslam showing it to be much more than 365.

But let's say for a moment the 365 occurrences of the word "yawm" is a mathematically sound citation. If this was discovered at a time when people did not know how many days there were in a year then it may be considered a miracle, but calendars have existed since 3000 BC, and the Julian calendar (which consisted of 365 or 366 days) began in 45 BC.<ref>[http://en.wikipedia.org/w/index.php?title=Julian_calendar&oldid=406578579 Julian calendar] - Wikipedia, accessed January 16, 2011</ref>

===Conclusion===

There is no miracle to be found here. Apologists have manipulated data and used an un-Islamic method of counting days within a year to make the numbers "fit".

===The 92 nights non-miracle===
The word "night" (ٱلَّيْل, ''al-layl'') is not mentioned 365 times in the Qur'an, although there are 365 nights in a year. If we count all the forms of this word, then it appears 92 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=lyl</ref> So the Qur'an is not very consistent with its "miracles".

=="Prayer" mentioned 5 times==
One of the supposed "numerical miracles" is that the word ''salawat'' (صلوات), which supposedly means "prayer", is mentioned 5 times - which is exactly the number of prayers Muslims are supposed to do every day.

This word is plural and it means, besides other meanings, "prayers". The singular form for the word "prayer" is ''salat'' (not ''salawat''). In Arabic the singular form is written as ٱلصَّلَوٰةِ in the Uthmani script and الصَّلَاةِ in the Simple Script. In the Uthmani script the و (''waw''), with the ''dagger alif'' above it (وٰ), is pronounced as a regular ''alif'', without the ''wa'' sound. The singular form ends on ة (''ta marbuta'') and the plural form ends on a regular ت (''ta''). Since the singular form ends on ''ta marbuta'', the "t" doesn't have to be pronounced and the singular form might be pronounced as ''salah'' (instead of ''salat'').

The problem in this word count is, that "prayers" is not the only meaning of the word ''salawat'':

*1) Verse 2:157 "Those are they on whom are '''blessings''' (صَلَوَاتٌ, ''salawatun'') and mercy from their Lord, and those are the followers of the right course."
**So this verse is not talking about prayers Muslims do. If salawat means "prayers", then "salawat min rabbihim" (صَلَوَاتٌ مِّن رَّبِّهِمْ) in this verse would be "prayers from their lord". Is Allah praying? Who is he praying to?

*2) Verse 2:238 "Attend constantly to '''prayers''' (الصَّلَوَاتِ, ''as-salawati'') and to the middle prayer and stand up truly obedient to Allah."
**1st valid occurence.

*3) Verse 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''' (وَصَلَوَاتِ, ''wasalawat''); surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful."
**2nd valid occurence.

*4) Verse 22:40 "Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah´s repelling some people by others, certainly there would have been pulled down cloisters and churches '''and synagogues''' (وَصَلَوَاتٌ, ''wasalawat'') and mosques in which Allah´s name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty."
**Here the word ''salawat'' refers to '''Jewish synagogues'''. What do Jewish synagogues have to do with the 5 daily muslim prayers?

*5) Verse 23:9 "And those who keep a guard on '''their prayers''' (صَلَوَاتِهِمْ, ''salawatihim'');"
**If we count the word with ''-ihim'' (هِمْ) suffix, meaning "their", then this is the 3rd valid occurrence. However these forms were often excluded in other apologetic word counts.

In conclusion:

*If we count all forms of the Arabic word ''salawat'', we get 5 occurrences, but only 3 of them refer to the plural "prayers". The other 2 mean "blessings" and "synagogues".
*The claim that the word "prayer" or "prayers" is mentioned 5 times in the Qur'an, is a lie.
*The claim that the Arabic word ''salawat'' is mentioned 5 times (and letting people think it means always "prayer"), is misleading.

=="Seven heavens" mentioned 7 times==
The Qur'an talks much more than 7 times about the seven heavens if we don't require both the words "seven" and "heavens" to be together in the verse. There are dozens of verses with the plural word "heavens", which just don't have the word "seven" in them, like this one:

*Verse 2:107 "''Do you not know that Allah´s is the kingdom of '''the heavens''' and the earth, and that besides Allah you have no guardian or helper?''"

Here is the list of verses which talk about the seven heavens and explicitly mention the word seven (''sabAAa'', سبع) in them:

*1) Verse 2:29 "''He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ), and He knows all things''"
*2) Verse 17:44 "''The '''seven heavens''' (ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ) declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.''"
*3) Verse 23:17 "''And certainly We made above you '''seven heavens''' (سَبْعَ طَرَآئِقَ); and never are We heedless of creation.''"
**Here the word for heavens is ''taraiqa'' (طَرَآئِقَ), which literally means "paths" and they are called paths, because heavens are used as paths by the angels.<ref>Al-Jalalayn interpretation: "''And verily We created above you seven paths that is seven heavens tarā’iq is the plural of tarīqa so called because they are the paths used by the angels and of creation that lies beneath these paths We are never unmindful lest these should fall upon them and destroy them. Nay but We hold them back as stated in the verse And He holds back the heaven lest it should fall upon the earth.''"</ref>
*4) Verse 23:86 "''Say: Who is the Lord of the '''seven heavens''' (ٱلسَّمَٰوَٰتِ ٱلسَّبْعِ) and the Lord of the mighty dominion?''"
*5) Verse 41:12 "''So He ordained them '''seven heavens''' (سَبْعَ سَمَٰوَاتٍ) in two periods, and revealed in every heaven its affair; and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing.''"
*6) Verse 65:12 "''Allah is He Who created '''seven heavens''' (سَبْعَ سَمَٰوَٰت), and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.''"
*7) Verse 67:3 "''Who created the '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ) one above another; you see no incongruity in the creation of the Beneficent Allah; then look again, can you see any disorder?''"
*8) Verse 71:15 "''Do you not see how Allah has created the '''seven heavens''' (سَبْعَ سَمَٰوَٰتٍ), one above another,''"
*9) Verse 78:12 "''And We made above you '''seven strong ones''' (سَبْعًا شِدَادًا),''"
**"Seven strong-ones" (sabAAan shidadan, سَبْعًا شِدَادًا) refers to the seven heavens.<ref>Al-Jalalayn's interpretation: "and built above you seven mighty ones? seven heavens shidād is the plural of shadīda that is to say strong and sturdy unaffected by the passage of time"</ref>

Notice that in the verses 17:44 and 23:86 the order of the Arabic words is different. They literally say "heavens seven".

We can get 7 occurrences of the phrase "seven heavens" if we count only the occurrences where the seven heavens are explicitly called seven "heavens" (samawat, سَمَٰوَٰتٍ) and not "paths" or "strong ones". Also we have to include 2 cases, where the phrase is in backwards order, literally "heavens seven".

But probably a more important question than "What is the word count?" is "Are there 7 heavens in reality?". And also we should wonder if the meanings of the verses together make sense: When we consider that the heavens are one above the other (verse 67:3) and stars are in the lowest heaven (41:12), that means our universe (in which are stars) would be the lowest heaven. We can see only this universe (= the lowest heaven), so do we really see all the 7 heavens as the verse 71:15 claims we should?

Let's see what other miracles with the number 7 the Qur'an offers, so that we can be sure that the one with "seven heavens" mentioned 7 times wasn't just a coincidence:

==="Seven years" mentioned 2 times non-miracle===
The Qur'an talks in two verses about "seven years".

*1) 12:47 "He said: You shall sow for '''seven years''' continuously, then what you reap leave it in its ear except a little of which you eat."
*2) 12:48 "Then there shall come after that '''seven years''' of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved"

The word "years" is actually omitted in the second verse. In the Arabic, it just literally says "seven hard", although from the context it definitely speaks about years.

So the Qur'an speaks 2 times about 7 years and there is absolutely nothing amazing about it.

==="Seven ears (of corn)" mentioned 3 times non-miracle===
The Qur'an speaks about ears in these verses:

*1) 2:261 "The parable of those who spend their property in the way of Allah is as the parable of a grain growing '''seven ears''' (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing"
*2) 12:43 "And the king said: Surely I see seven fat kine which seven lean ones devoured; and '''seven green ears''' and (seven) others dry: O chiefs! explain to me my dream, if you can interpret the dream."
*3) 12:46 "Yusuf! O truthful one! explain to us seven fat kine which seven lean ones devoured, and '''seven green ears''' and (seven) others dry, that I may go back to the people so that they may know."

The Qur'an speaks exactly 3 times about "seven ears" and that is a very non-interesting fact. This is not a miracle.

==="Seven cows" mentioned 4 (or 2) times non-miracle===

*12:43 "And [subsequently] the king said, "Indeed, I have seen [in a dream] '''seven fat cows''' being eaten by '''seven [that were] lean''', and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.""
*12:46 "[He said], "Joseph, O man of truth, explain to us about '''seven fat cows''' eaten by '''seven [that were] lean''', and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you].""

The question is whether to count the occurrences, where the word "cow" is not explicitly mentioned with the number 7. But we definitely can't get the word count 7 and this is not a miracle.
==="Seven gates" mentioned 1 time===
How many times does the Qur'an speak about "seven gates"?

*15:44 "It has '''seven gates'''; for every gate there shall be a separate party of them."

Only one time.
===Conclusion===

*There are many cases where the Qur'an speaks about seven things. When one of those cases the number of verses happens to be seven, it is not very amazing.
**There are also "seven verses" (15:87), "seven people" (18:22), "seven nights" (69:7), "seven seas" (31:27) mentioned one time non-miracles.
*Taking the one case where the number of verses is 7 and acting as if this represents the Qur'an's eloquent numerology is dishonest and misleading. It could be also described as "cherry picking" logical fallacy.

=="Creation of heavens" mentioned 7 times==
This word count doesn't make sense from the beginning. If this phrase would occur 7 times, then the most direct meaning would be "the heaven'''s''' were created seven times", while they were created only one time. The plural form doesn't fit in this miracle. If the singular form "creation of a heaven" was mentioned 7 times, it would make more sense. It would mean that they were created one after another.

There are many verses which say that Allah created everything, that means including the heavens. For example:

*6:102 "..there is no god but He; the '''Creator of all things''', therefore serve Him, and He has charge of all things."

So counting only the cases where heavens are explicitly mentioned is questionable.

There are also verses where the words "creation" and "heavens" are both mentioned, but not exactly next to each other (as a phrase). For example:

*7:185 "Do they not consider the kingdom of '''the heavens''' and the earth and whatever things '''Allah has created''', and that may be their doom shall have drawn nigh; what announcement would they then believe in after this?"

These verses contain a phrase about creating the heavens:

*1) 2:29 "He it is Who created for you all that is in the earth, and He directed Himself to the heaven, '''so He made them complete seven heavens''' (فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ, ''fasawwahunna sabAAa samawatin''), and He knows all things."
*2) 2:164 "Most surely in the '''creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰت, ''khalqi assamawati'') and the earth..."
*3) 3:190 "Most surely in '''the creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰتِ, ''khalqi assamawati'') and the earth and the alternation of the night and the day there are signs for men who understand."
*4) 3:191 "Those who remember Allah standing and sitting and lying on their sides and reflect on the '''creation of the heavens''' (خَلْقِ ٱلسَّمَٰوَٰتِ, ''khalqi assamawati'') and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire"
*5) 6:1 "All praise is due to Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth and made the darkness and the light; yet those who disbelieve set up equals with their Lord."
*6) 6:73 "And He it is Who has '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth..."
*7) 6:101 "Wonderful '''Originator of the heavens''' (بَدِيعُ ٱلسَّمَٰوَٰتِ, ''BadeeAAu assamawati'') and the earth!"
*8) 7:54 "Surely your Lord is Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth in six periods of time.."
*9) 9:36 "Surely the number of months with Allah is twelve months in Allah´s ordinance since the day when He '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth"
*10) 10:3 "Surely your Lord is Allah, Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth..."
*11) 11:7 "And He it is Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth "
*12) 14:19 "Do you not see that Allah '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰت, ''khalaqa assamawati'') and the earth..."
*13) 14:32 "Allah is He Who '''created the heavens''' (خَلَقَ ٱلسَّمَٰوَٰتِ, ''khalaqa assamawati'') and the earth ..."
*14) 15:85 "And We did not '''create the heavens''' (خَلَقْنَا ٱلسَّمَٰوَٰتِ, ''khalaqna assamawati'') and the earth and what is between them two but in truth..."
*...and many others.

So just in the first 15 chapters, the Qur'an speaks much more than 7 times about the creation of heavens. There are many ways to count this and if some of those ways produces the number 7 it is not miraculous, nor improbable, because the more ways of counting exist, the higher is the probability of the existence of a counting method which produces the desired number.

==="Seven earths" not mentioned 7 times non-miracle===
According to the Quranic verse 65:12, there are also 7 earths. So the counting method which produces the outcome of "seven heavens" should be used for counting "creation of earths" and produce the same number. But apologist websites never mention any "7 earths mentioned 7 times miracle".

=="Wine" and "intoxication" both mentioned 6 times==
What is the significance of the number 6? And what is this supposed to mean? Wine equals intoxication? They are not the same thing.. but let's count them.

Wine (''khamr'', خمر):

*1) 2:219 "''They ask you about '''wine''' (ٱلْخَمْرِ) and gambling. Say, "In them is great sin and [yet, some] benefit for people...''"
*2) 5:90 "''O you who have believed, surely '''wine''' (ٱلْخَمْرُ) and games of chance, and altars (for idols) and divining (i.e., divination by arrows or in any other way) are only an abomination of Ash-Shaytan's (The all-vicious, the Devil) doing, so avoid it, that possibly you would prosper.''"
*3) 5:91 "''Surely Ash- Shaytan's (The all-vicious, the Devil) would only (like) to excite enmity and abhorrence among you by means of '''wine''' (ٱلْخَمْرِ) and games of chance, (Literally: in wine and games of chance) and to bar you from the remembrance of Allah, and from prayer. Will you then be refraining?''"
*4) 12:36 "''And two youths entered the prison with him. One of them said: I saw myself pressing '''wine''' (خَمْرًا ). And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good.''"
*5) 12:41 "''O my two mates of the prison! as for one of you, he shall give his lord to drink '''wine''' (خَمْرًا ); and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired.''"
*6) 47:15 "''(This) is the similitude of the Garden which the pious have been promised; therein are rivers of water not staling, and rivers of milk that does not change in taste, and rivers of '''wine''' (خَمْرٍ) - a delicious (drink) to the drinkers- and rivers of honey unadulterated...''"

Some translations translate ''khamr'' as "intoxicants" to imply a more general meaning.

Now let's count intoxication (''sakara'', سكر):

*1) 4:43 "'': O you who believe! do not go near prayer when you are '''intoxicated''' (سُكَٰرَىٰ ) until ...''"
*2) 15:15 "''They would only say: "Our eyes have been '''intoxicated''' (سُكِّرَتْ ): Nay, we have been bewitched by sorcery."''"
*3) 15:72 "''By your life! they were blindly wandering on in '''their intoxication''' (سَكْرَتِهِمْ).''"
*4) 16:67 "''And of the fruits of the palms and the grapes-- you obtain from them '''intoxication''' (سَكَرًا) and goodly provision; most surely there is a sign in this for a people who ponder.''"
*5,6) 22:2 "''On the day when you shall see it, every woman giving suck shall quit in confusion what she suckled, and every pregnant woman shall lay down her burden, and you shall see men '''intoxicated''' (سُكَٰرَىٰ ), and they shall not be '''intoxicated''' (بِسُكَٰرَىٰ) but the chastisement of Allah will be severe.''"
*7) 50:19 "''And the '''intoxication''' (سَكْرَةُ ) of death will bring the truth; that is what you were trying to avoid.''"

Some translations sometimes translate the word as "dazzled" or "drunk" or "stupor", but the basic meaning is the same and the arabic root سكر is the same.

So the words are not both mentioned 6 times.

=="Muhammad" and "sharia" both mentioned 4 times==
The word Muhammad (مُحَمَّد) appears in 4 verses:

*1) 3:144 "And '''Muhammad''' is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? .."
*2) 33:40 "'''Muhammad''' is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things."
*3) 47:2 "And (as for) those who believe and do good, and believe in what has been revealed to '''Muhammad''', and it is the very truth from their Lord, He will remove their evil from them and improve their condition."
*4) 48:29 "'''Muhammad''' is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves.."

In the next section, a specifically Arabic letter ع (ayn), that has no equivalent in the English alphabet will be transliterated as "AA".

The word "sharia" (شَرِيعَة) appears in one verse:

*45:18 "Then We put you, [O Muhammad], on an '''ordained way''' (شَرِيعَةٍ, ''shareeAAa'') concerning the matter [of religion]; so follow it and do not follow the inclinations of those who do not know."

There are other 3 verses containing words derived from the same trilateral root شرع (sh-r-AA), but they are not "sharia":

*1) 5:48 ".. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed '''a law''' (شِرْعَةً, ''shirAAa'') and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good.."
**This word is ''shirAAa'' not ''shareeAAa''. Although the meaning is similar, they are not the same words.
*2) 42:13 "'''He has ordained''' (شَرَعَ, ''SharaAAa'') for you of religion what He enjoined upon Noah and that which We have revealed to you..."
**In this case it is a verb! It is from the same root, but it is not the word (noun) ''sharia''.
*3) 42:21 "Or have they associates who '''have prescribed''' (شَرَعُوا۟, ''sharaAAoo'') for them any religion that Allah does not sanction? .."
**Again this is a verb and it is not the word ''sharia''.

There is also one occurrence of a word derived from the same root شرع, which however has a totally different meaning:

*7:163 "And ask them about the town that was by the sea - when they transgressed in [the matter of] the sabbath - when their fish came to them '''openly''' (شُرَّعًا, ''shurraAAan'') on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient."

So the word "Muhammad" is mentioned 4 times, but the word "sharia" is mentioned only once.
==="Muhammad" and "swine" both mentioned 4 times miracle===
This can be termed as an anti-miracle. By using the same tactics of the apologists, we arrive at a word count that looks embarrassing with respect to Islam. When we count only the singular form of the word "swine" (ٱلْخِنزِير, ''al-khinzeer''), we get 4 occurrences:

#2:173 "He has only forbidden you what dies of itself, and blood, and flesh of '''swine''' (ٱلْخِنزِيرِ)"
#5:3 "Forbidden to you is that which dies of itself, and blood, and flesh of '''swine''' (ٱلْخِنزِيرِ)"
#6:145 "Say: I do not find in that which has been revealed to me anything forbidden for an eater to eat of except that it be what has died of itself, or blood poured forth, or flesh of '''swine''' (خِنزِيرٍ)"
#16:115 "He has only forbidden you what dies of itself and blood and flesh of '''swine''' (ٱلْخِنزِيرِ)"

There is also one occurrence of وَٱلْخَنَازِيرَ (''wal-khanaazeer'', "and the pigs") in 5:60, but words with prefixes and plural forms were often dismissed in other miracles, so why would we count it now?

If Allah cared so much about equal word counts, why did he make equal word counts for "Muhammad" and "swine"? One of the interpretations might be that he wanted to criticize [[Qur'an,_Hadith_and_Scholars:Muhammad#Obesity|Muhammad's obesity]].

=="Allah" mentioned more than 1 time miracle fail==
Muslims believe that Allah is 1. But the Quran failed to mention the word "Allah" exactly 1 time.

=="The righteous" mentioned 6 times and "the wicked" 3 times==
If we count only the literal words ''al-abrar'' (the righteous) and ''al-fujjar'' (the wicked), we get 5 occurrences of ''al-abrar'':

*1) 3:193 "Our Lord! surely we have heard a preacher calling to the faith, saying: Believe in your Lord, so we did believe; Our Lord! forgive us therefore our faults, and cover our evil deeds and make us die with '''the righteous''' (ٱلْأَبْرَارِ, ''al-abrar'')."
*2) 76:5 "Surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') shall drink of a cup the admixture of which is camphor"
*3) 82:13 "Most surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') are in bliss,"
*4) 83:18 "Nay! Most surely the record of '''the righteous''' (ٱلْأَبْرَارِ, ''al-abrar'') shall be in the Iliyin."
*5) 83:22 "Most surely '''the righteous''' (ٱلْأَبْرَارَ, ''al-abrar'') shall be in bliss,"

And two occurrences of ''al-fujjar'':

*1) 82:14 "And most surely '''the wicked''' (ٱلْفُجَّارَ, ''al-fujjar'') are in burning fire,"
*2) 83:7 "Nay! most surely the record of '''the wicked''' (ٱلْفُجَّارِ, ''al-fujjar'') is in the Sijjin."

So there is no miracle. However when we count the words with slightly different forms, we get one more occurrence for "the righteous":

*3:198 "But as to those who are careful of (their duty to) their Lord, they shall have gardens beneath which rivers flow, abiding in them; an entertainment from their Lord, and that which is with Allah is best '''for the righteous''' (لِّلْأَبْرَارِ, ''lil-abrar'')."

And 3 occurrences for "the wicked":

*38:28 "Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) '''like the wicked''' (كَٱلْفُجَّارِ, ''kal-fujjar'')?"
*71:27 "If You leave them, they will mislead Your slaves, and they will beget none but '''wicked''' (فَاجِرًا, ''fajiran'') disbelievers."
*80:42 "These are they who are unbelievers, '''the wicked''' (ٱلْفَجَرَةُ, ''al-fajarah'')."

So this word count is more questionable than miraculous.

Also there are other word count "miracles" where the "bad" word has the same number as the "good" word. Like ''iman''/''kufr'', ''paradise''/''hell''. So why suddenly count double word counts?

=="The Sabbath" mentioned 7 times==
===Mental gymnastics===
The Sabbath (ٱلسَّبْت, ''as-sabt'') is a day of the week, when Jews are supposed to not work. So what is miraculous about this word being mentioned 7 times according to apologists? Well, it is the 7th day of the week. So the word count of "seven Sabbaths" somehow implies the meaning "the 7th day".

===The list===
The word Sabbath is derived from the root سبت (s-b-t). This is a list of all occurrences of words derived from this root in the Qur'an:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||2:65||ٱلسَّبْتِ 1||''as-sabti''||the Sabbath||noun
|-
|2||4:47||2 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|3||4:154||3 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|4||7:163||4 ٱلسَّبْتِ||''as-sabti''||the Sabbath||noun
|-
|5||7:163||سَبْتِهِمْ||''sabtihim''||'''their''' Sabbath *||noun
|-
|6||7:163||يَسْبِتُونَ||''yasbitoona''||they had Sabbath **||'''verb'''
|-
|7||16:124||ٱلسَّبْتُ 5||''as-sabtu''||the Sabbath||noun
|-
|8||25:47||سُبَاتًا||''subatan''||a rest||noun
|-
|9||78:9||سُبَاتًا||''subatan''||a rest||noun
|}

*(*) The second occurrence in the verse 7:163, "their Sabbath" (سَبْتِهِمْ, ''sabt'''ihim''''') has the possessive pronoun "their" suffixed as ''-ihim''
*(**) The third occurrence in the verse 7:163, يَسْبِتُونَ (''yasbitoona''), is not the noun "Sabbath", but it is a verb.<ref>"3rd person masculine plural imperfect verb"
http://corpus.quran.com/wordmorphology.jsp?location=(7:163:20)</ref> This verb has no simple equivalent in English. It refers to "having Sabbath", so the verse literally says that they "Sabbathed". It is translated as "they had Sabbath", but the noun "Sabbath" is not present in the original Arabic, so this cannot be counted as an occurrence of "Sabbath".

===Conclusion===

*The word Sabbath (ٱلسَّبْت) appears '''5 times''' in the Qur'an if we count only the basic form ٱلسَّبْت (without any prefixes and suffixes).
*The word appears 6 times if we count also the form with a suffix (''sabtihim'', 7:163).
**Forms with suffixes were excluded in many apologetic word counts for other words (for example "Iman and kufr both mentioned 25 times"), so why would we count them now?
*The 7th word (''yasbitoona'') counted by apologists is '''a verb'''. It is not the noun "Sabbath".

Let's see whether a similar miracle occurs with other words as well.

==="Ramadan" mentioned 1 time non-miracle===
If the word "Sabbath" was mentioned 7 times, because Sabbath is the 7th day of the week, then by the same logic, the word "Ramadan", the 9th month of the Islamic calendar, should also occur 9 times.

This is the list of all the occurrences of the word "Ramadan" (رَمَضَانَ) in the Qur'an:

*1) 2:185 "The month of '''Ramadan''' is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction..."

And that's it. There are no more occurrences of this word in the Qur'an although it is the 9th month of the Islamic calendar. So the Qur'an is not very consistent in these word count "miracles".

The word "Friday" (ٱلْجُمُعَةِ) also appears only once (62:9) although it is not the first day of the week.

=="Gold" and "luxury" both mentioned 8 times==

The word for "gold" is ذَّهَبِ (''dhahab''). All occurrences in the Qur'an are singular nouns:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
|-
|1||3:14||ٱلذَّهَبِ||the gold
|-
|2||3:91||ذَهَبًا||of gold
|-
|3||9:34||ٱلذَّهَبَ||the gold
|-
|4||18:31||ذَهَبٍ||a gold
|-
|5||22:23||ذَهَبٍ||a gold
|-
|6||35:33||ذَهَبٍ||a gold
|-
|7||43:53||ذَهَبٍ||a gold
|-
|8||43:71||ذَهَبٍ||a gold
|}

So this word does occur 8 times, if we count all forms.

The word for "luxury" is تَرَف (''taraf''), derived from the root ترف (t-r-f).
This is the list of all occurrences of words derived from the root ترف in the Qur'an:
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||11:116||أُتْرِفُوا۟||''otrifoo''||they were enriched||verb
|-
|2||17:16||مُتْرَفِيهَا||''mutrafeeha''||her * wealthy people||noun
|-
|3||21:13||أُتْرِفْتُمْ||''otriftum''||you were enriched||verb
|-
|4||23:33||وَأَتْرَفْنَٰهُمْ||''waatrafnahum''||while we enriched them||verb
|-
|5||23:64||مُتْرَفِيهِم||''mutrafeehim''||their wealthy people||noun
|-
|6||34:34||مُتْرَفُوهَآ||''mutrafooha''||her wealthy people||noun
|-
|7||43:23||مُتْرَفُوهَآ||''mutrafooha''||her wealthy people||noun
|-
|8||56:45||مُتْرَفِينَ||''mutrafeen''||wealthy people||noun
|}

*(*) The word "city" (قَرْيَةٍ, ''qaryatin'') in the verse is feminine in Arabic. So "her" wealthy people refers to a city.

So, the word "wealth" itself appears exactly '''0 times'''.

In conclusion:

*The word "gold" appears 8 times, the word "wealth" appears 0 times.
*Apologists got number 8 for "wealth" by counting verbs and nouns together. 5 of the 8 occurrences is the word for "wealthy people".

==="Silver" mentioned 6 times non-miracle===
If the Qur'an is full of word count miracles, then we would expect the word "silver" (فضة, ''fidda'') to be also mentioned 8 times:

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
|-
|1||3:14||وَٱلْفِضَّةِ||and the silver
|-
|2||9:34||وَٱلْفِضَّةَ||and the silver
|-
|3||43:33||فِضَّةٍ||[of] silver
|-
|4||76:15||فِضَّةٍ||[of] silver
|-
|5||76:16||فِضَّةٍ||[of] silver
|-
|6||76:21||فِضَّةٍ||[of] silver
|}

But it is not, although gold and silver are mentioned together in verses 3:14 and 9:34 as a property of wealthy people. So the Qur'an is not very consistent with its word count "miracles".

=="Fear" and "wish" both mentioned 8 times==
This is one of those "miracles" that are so embarrassing enough by themselves, that there is no need for a refutation. What is miraculous about two words, that are not related to each other, being mentioned the same number of times?

But this word count is interesting since it contains the word "fear" or "terror", so this word count might also tell us where the Qur'an speaks about terrorism.

The Arabic word for "fear" is ٱلْخَوْفِ (''al-khawf'') and it is mentioned more than a 100 times in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=xwf</ref>

But in this word count the counted word is الرهب (''ar-rahb'') meaning "terror", "horror", "fear" and also "monk". The root of this word is رهب (r-h-b) and the Arabic word for "terrorism" (إرهاب, ''irhab'') is also derived from this root.

This is the list of all words derived from this root (رهب) in the Qur'an:
{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Transliteration
!Translation
!Word class
|-
|1||2:40||فَٱرْهَبُونِ||''fa-rhaboon''||so fear [me]||verb
|-
|2||5:82||وَرُهْبَانًا||''wa-ruhbanan''||and monks||noun
|-
|3||7:116||وَٱسْتَرْهَبُوهُمْ||''wa-starhaboohum''||and terrified them||verb
|-
|4||7:154||يَرْهَبُونَ||''yarhaboon''||(they) fear||verb
|-
|5||8:60||تُرْهِبُونَ||''turhiboona''||(you) terrorize||verb
|-
|6||9:31||وَرُهْبَٰنَهُمْ||''wa-ruhbanahum''||and their monks||noun
|-
|7||9:34||وَٱلرُّهْبَانِ||''wa-rruhbani''||and the monks||noun
|-
|8||16:51||فَٱرْهَبُونِ||''fa-rhaboon''||so fear [me]||verb
|-
|9||21:90||وَرَهَبًا||''wa-rahaban''||and fear 1||noun
|-
|10||28:32||ٱلرَّهْبِ||''ar-rahbi''||the fear 2||noun
|-
|11||57:27||وَرَهْبَانِيَّةً||''wa-rahbaniyyatan''||but monasticism||noun
|-
|12||59:13||رَهْبَةً||''rahbatan''||a fear 3||noun
|}

The verse 8:60 urges Muslims to terrorize people who don't believe in Islam:

*"And prepare against them whatever you are able of power and of steeds of war by which you may '''terrify''' (تُرْهِبُونَ, ''turhiboona'') the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows."

If we count all forms of the noun "fear" derived from the root رهب, we get '''3 occurrences'''. The others are either verbs, or they refer to monks. So the absurdity of this "miracle" lies not only in the meaningless connection between the two words, but also in the fact, that the word count of 8 is wrong.

The Arabic word for "wish" is رغبة (''raghba''), derived from the root رغب (r-gh-b). There are 8 words derived from this root in the Qur'an. They are not translated exactly as "wish" most of the time. There is the phrase يَرْغَبُ عَن (''yarghabu 'an'') meaning "hate", "forsake", which could be literally understood as "wish from (against)".

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
!Total count
!Verse
!Word in Arabic
!Translation
!Word class
|-
|1||2:130||يَرْغَبُ||forsakes||verb
|-
|2||4:127||وَتَرْغَبُونَ||and you want||verb
|-
|3||9:59||رَٰغِبُونَ||wishing 1||noun
|-
|4||9:120||يَرْغَبُوا۟||they prefer||verb
|-
|5||19:46||أَرَاغِبٌ||reject 2||noun
|-
|6||21:90||رَغَبًا||wishing 3||noun
|-
|7||68:32||رَٰغِبُونَ||wishing 4||noun
|-
|8||94:8||فَٱرْغَب||so desire||verb
|}
There are only 4 nouns referring to wish, including the phrase "wish against". Some of them refer to "wishing people" and not to wishing itself.

So in conclusion:

*There is no connection between these two words.
**But since the word for "fear" also means "terror", maybe the meaning is "wish to terrorize".
*The nouns "fear" and "wish" do not appear 8 times. The word "fear" appears more than a hundred times. If we count the word "rahb" as fear, although it also refers to terrorizing, we get 3 occurrences. The word count for "raghb" is questionable, because it is not clearly translated as "wish" many times.
*Apologists get to the number 8 by counting nouns and verbs together, and they count words with similar meaning derived from the same root together. And in the end they get two equal word counts for two words which are not related, so they found (by using questionable counting method) meaningless equality in 2 word counts and there is nothing miraculous.

=="Summer-hot" and "winter-cold" both mentioned 5 times==
The first question is what is "summer-hot" and "winter-cold"? As it turns out, apologists counted the words cold and hot and they also "counted" the words summer and winter (which both appear only one time in the same verse) and somehow put it together and named the words "summer-hot" and "winter-cold". Taking two related words and making one big word out of them is probably against the common sense of most people, but for Islamic apologists it makes sense.

This article will use the common sense and count these words separately.

Firstly, the words "summer" and "winter" both appear only one time in the Qur'an and in the same verse:

*106:2 "Their protection (of the Quraysh) during their trading caravans in the '''winter''' (ٱلشِّتَآءِ, ''ash-shitai'') '''and the summer''' (وَٱلصَّيْفِ, ''wa-ssayf'')"

The fact that these two words appear the same number of times is not very miraculous, since they both appear only once and in the same verse, in a verse which enumerates seasons.. And amazingly, even this word count is problematic, since the word "summer" appears with a ''wa-'' ("and") prefix and words with this prefix were not counted in some miracles.

The word "heat" appears 4 times:

*1,2) 9:81 "... [they] said: Do not go forth in '''the heat''' (ٱلْحَرِّ, ''al-harri''). Say: The fire of hell is much severe in '''heat''' (حَرًّا, ''harran''). Would that they understood (it)."
*3) 16:81 "...He has given you garments to preserve you from the '''heat''' (ٱلْحَرَّ, ''al-harra'') ..."
*4) 35:21 "Nor the shade and '''the heat''' (ٱلْحَرُورُ, ''al-haroor'')"

The word "cold" appears 3 times:

*1) 21:69 "Allah said, "O fire, be '''coolness''' (بَرْدًا, ''bardan'') and safety upon Abraham."
*2) 38:42 "Urge with your foot; here is a '''cool''' (بَارِدٌ, ''baridun'') washing-place and a drink."
*3) 78:24 "They shall not taste therein '''cool''' (بَرْدًا, ''bardan'') nor drink"

Apologists probably get to the number 4 for "cold" by including this verse:

*24:43 "And He sends down of the clouds that are (like) mountains wherein is '''hail''' (بَرَدٍ, ''baradin'')"

That was Shakir translation. To be sure he is not the only one to understand the word to be mean "hail", let's check other translations:

*Pickthall: "He sendeth down from the heaven mountains wherein is '''hail'''"
*Sahih International: "And He sends down from the sky, mountains [of clouds] within which is '''hail'''"
*Muhsin Khan: "And He sends down from the sky '''hail''' (like) mountains, (or there are in the heaven mountains of hail from where He sends down '''hail''')"

Everyone seems to translate it as "hail", only apologists count is as coolness.

So in conclusion:

*The words "summer-hot" and "winter-cold" don't exist.
*The words "summer" and "winter" appear only once, together, in one verse.
*The word "heat" appears 4 times and the word "cool" 3 times
*Apologists add the word, which means "hail" to the "cool" word count

=="Freedom" mentioned zero times==

The word "freedom" (حرية, ''huriya'') doesn't appear anywhere in the Qur'an.

The word عبد ('abd) meaning "slave" appears more than one hundred times throughout the Qur'an <ref>http://corpus.quran.com/qurandictionary.jsp?q=Ebd</ref>, while the word "free man" (الحر, ''al-hurr'') appears only in one verse <ref>http://corpus.quran.com/qurandictionary.jsp?q=Hrr</ref> in the context of killing him although he may be innocent:

*''"O you who have believed, prescribed for you is legal '''retribution for those murdered - the free for the free''', the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment."'' (verse 2:178)
**The Tafsir Al-Jalalayn further explains: ''"O you who believe prescribed made obligatory for you is retaliation on equal terms regarding the slain both in the attributes of the one slain and in the action involved; a free man is killed for a free man and not for a slave; and a slave for a slave and a female for a female. The Sunna makes it clear that a male may be killed in retaliation for a female and that religious affiliation should be taken into account also so that a Muslim cannot be killed in return for an disbeliever even if the former be a slave and the latter a free man."'' <ref>http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=2&tAyahNo=178&tDisplay=yes&UserProfile=0&LanguageId=2</ref>

That means for example, if a slave from group A kills a free man from group B, then according to the Qur'an, the murderer from group A should be living happily, but someone from group B should kill an innocent free man from group A.

==Other miracles==
Some miracles have a word count or their full analysis too big to fit in this article, so here is just a quick analysis. You can click on any of them to get more details:

*[[12 months miracle in the Quran|The word "month" (shahr) appears 12 times in the Qur'an]]
**In this word count, phrases like "twelve months" are counted as singular.
**The miracle uses the verse that defines the Islamic lunar calendar, while the 365 miracle uses the Gregorian calendar, which is based on the solar year.
*[[Man and woman word count|The words "man" and "woman" both appear 23 times and 23 is the number of chromosomes]]
**The word "woman" appears 24 times.
*[[Dunya and akhira word count in the Qur'an|The words ''dunya'' (world) and ''akhira'' (paradise) both appear 115 times]]
**''Dunya'' sometimes means "lower" (67:5) or "nearer" (8:42). ''Akhira'' also has other meanings.
*[[Paradise and hell word count in the Qur'an|The words "paradise" and "hell" both appear 77 times]]
**Here apologists counted words like "madness" as an occurrence of "paradise".
*[[Iman and kufr word count in the Qur'an|The words "iman" and "kufr" both appear 25 times when counting without the genitive form]]
**They don't. Actually, the words with possessive pronoun suffixes are excluded.
***Which is a questionable counting method.
*[[Land to water ratio miracle in the Qur'an|The Qur'an describes the water to land ratio as 71:29.]]
**No matter how you count it, it doesn't.
*[[Tongue and sermon word count in the Qur'an|The words "tongue" and "sermon" both occur 25 times.]]
**The word "sermon" does not appear in the Qur'an.
*[[Shaytan and angel word count in the Qur'an|The words "shaytan" and "angel" both appear 88 times.]]
**Plural and singular forms are counted together as well as words with prefixes.
**This is probably the most (or the only?) valid word count.
*[[Life and death word count in the Qur'an|The words "life" (''hayat'') and death (''maout'') both appear 145 times.]]
**In this word count words like "dead" and "die" are counted as an occurrence of "death".
*[[Zakah and blessing word count in the Qur'an|The words zakah (charity) and "blessing" both occur 32 times]]
**The word zakat nor blessing appears 32 times.
*[[Sun and light word count in the Qur'an|The words sun (''shams'') and light (''noor'') both appear 33 times.]]
**The word "light" appears 43 times.

Other claims which don't have their own article (yet) are provided here with a quick analysis:

*The word "mind" (العقل) and "''noor''" (light, النور) both appear 49 times.
**No. Occurrences of the word ''noor'' (نور) were already listed in the article [[Sun and light word count in the Qur'an]]. This word appears 43 times. There are also 6 occurrences of the word ''muneer'' (منير), which is however translated as "enlightening" or "illuminating" most of the time.
**This word count is in contradiction with the "''Sun'' and ''light'' both appear 33 times" miracle.
*The word "payment" or "reward" (الجزاء, ''al-jaza'u'') is repeated 117 times and the word "forgiveness" (المغفرة, ''al-mughfira'') is repeated 234 times (a double word count).
**The word ''al-jaza'u'' is derived from the root جزي (j-z-y). When we search for all occurrences of words derived from this root in the Qur'an, we get '''118 occurrences'''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jzy</ref> Most of these occurrences are verbs. So apologists not only counted it wrong, but also counted nouns and verbs together to get the result. The words like "jizya" or "punishment" or "penalty" share the meaning of "payment", "reward" or "recompense" with the other words, so there it no reason to exclude them. And if we should exclude them, then we should exclude them all.
**Does this word count mean that all payments should be forgiven? Is it just to forgive payments? Shouldn't the message be that ''bad deeds'' should be forgiven? The words "payment" and "forgiveness" don't seem to be related so even if there was a double word count for "forgiveness" it wouldn't mean anything.
*The words "Adam" (ءَادَمَ) and "Jesus" (عِيسَىٰ, ''Isa'') both appear 25 times and that is a miracle because verse 3:59 says "Jesus is like Adam".
**If we count all forms of the words, then they do both occur 25 times.<ref>https://www.chess.com/blog/Rayyan/adam-and-jesus</ref>
**Jesus is like Adam only in the way that they both don't have a human father. Besides that they are very different. For example Adam doesn't have a mother, while Jesus has.
***Adam's wife Eve also has no father. But the Quran failed to mention her name 25 times.
**Jesus and Moses are similar, because they are both considered to be prophets. So why they are not mentioned the same number of times?
**"Christ" (مسيح) is mentioned only 11 times <ref>http://corpus.quran.com/search.jsp?q=%D9%85%D8%B3%D9%8A%D8%AD</ref>, so the Quran failed to have an equal word count for Christ
**The Qur'an says in 7:179 that disbelievers are ''like'' cattle, yet the Qur'an talks a lot more about disbelievers than cattle. Shouldn't they have an equal word count?
**We could find dozens of things that are said to be similar in the Qur'an. The vast majority of them wouldn't have an equal word count. Taking one of those similar words, which coincidentally have an equal word count, is not a miracle, but a cherry-picking fallacy.
**Forms of the word "burn" (صلي) also appear 25 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Sly</ref> Does it mean Adam and Jesus are burning in hell?
*When seeing the lists of occurrences for the words "Adam" and "Jesus", the verse 3:59 (which says they are similar by being created from dust) is the 7th occurrence.
**The order of the suras is man-made. If we used the original (Allah's) revelation order, the verses from the 3rd sura would have a higher number than 7, because it is a Medinan sura. Also they probably wouldn't be equal, because the historical revelation order and the order used today are totally different.
*The words "tree" (شجرة, ''shajarah'') and "plant" (نبات, ''nabat'') both occur 26 times.
**What is this supposed to mean? That tree and plant are the same thing? The truth is that all plants are not trees.
**When we search for all occurrences of words derived from the root شجر (sh-j-r), we find 27 occurrences.<ref>http://corpus.quran.com/qurandictionary.jsp?q=%24jr</ref> When we exclude the words "arises", "vegetation" and "plant", we get '''24 occurrences'''.
**When we search for the root نبت (''n-b-t''), we get 26 occurrences.<ref>http://corpus.quran.com/qurandictionary.jsp?q=nbt</ref> Most of them are verbs and the rest of the words are questionable whether to count them or not. If we count only the singular word "plant" then we get '''0 occurences'''.
*The words "food" (الطعام, ''at-ta'am'') occurs 48 times and the word "produce" (ثمرات, ''samerat'') occurs 24 times.
**''Ta'am'' occurs 24 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=TEm</ref> and ''thamaraat'' (''samerat'' is really low-quality transliteration) occurs 16 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=vmr</ref> and it means "fruits", not "produce".
*The words "balance" (الميزان, ''al-mizan'') and "transgression" (إسراف, ''israf'') both appear 23 times.
**What's the point? Some apologist websites cite this as a miracle although there is no point in it. <ref>Author doesn't care about listing the occurrences: http://www.quranmiracles.com/2015/04/balance-and-transgression/</ref>
**The word ''mizan'' occurs 16 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=wzn#(11:85:4)</ref> and the word ''israf'' occurs only two times. <ref>http://corpus.quran.com/qurandictionary.jsp?q=srf</ref>
*"Muslims circumambulate around the Qibla, which is the Kaaba, seven times during pilgrimage. The word ‘Qibla’ is used in the whole Quran exactly seven times"
**No. Kaba (كعبة) and qibla (قبلة) is not the same thing. Kaba is the big black building and qibla is the direction of prayer towards it. Qibla is everywhere, it's just the direction in which Muslims should pray.
**There are 5 pillars of Islam. And the circumambulation around the Kaba is a part of the hajj (pilgrimage) pillar, while the qibla is a part of the prayer (salat) pillar. So these two concepts are actually very distanced. It would be more appropriate if the word qibla appeared 5 times, because Muslims have to pray 5 times a day in the qibla direction.
**The word "qibla" with various suffixes exists 7 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=qbl</ref>. But there are 294 occurences of words from this root. In many other miracles all words from the same root were counted even if they had different meanings. So why not add them here?
**The verse 10:87 says literally (and strangely) "make your houses a qibla" and in this case the word qibla is sometimes translated as "a place of worship" and not "a direction of prayer".
**Kaba (كعبة) mentioned 2 times non-miracle. <ref>http://corpus.quran.com/qurandictionary.jsp?q=kEb</ref>
**The circumambulation itself is caled ''tawaf'' (طواف) and this word is mentioned 8 times in the Quran. <ref>http://corpus.quran.com/qurandictionary.jsp?q=Twf</ref> Why is THIS word not mentioned 7 times?
*The words "hardship" (ٱلْعُسْرِ, ''al-'usri'') and "patience" (صَبْرًا, ''sabran'') both occur 114 times.
**The word ''sabran'' is derived from the root صبر (s-b-r). There are only 103 words derived from this root in the Qur'an,<ref>http://corpus.quran.com/qurandictionary.jsp?q=Sbr</ref> most of them being verbs. ''al-'usri'' is derived from the root عسر. There are only 12 occurrences of words derived from this root in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Esr</ref> Apologists probably meant the word "severe" (شَدِيدٌ, ''shadidun''), but there are only 102 words derived from its root (شدد) in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=%24dd</ref>
*The words "benefit" (نفع, ''nafa'a'') and "corrupt" (فسد, ''fasad'') both appear 50 times.
**If we count nouns and verbs together and count all words derived from the roots of these words, we get 50 occurrences for both.<ref>*http://corpus.quran.com/qurandictionary.jsp?q=nfE
*http://corpus.quran.com/qurandictionary.jsp?q=fsd</ref> But these words are not clear antonyms. The word "benefit" is used in the sense of "something benefits someone" and the word "corrupt" is used in the sense of "someone spreads mischief in the land".
*The words "people" (الناس, ''an-nas'') and "messengers" (الأنبياء, ''al-anbiya'') are both mentioned 50 times.
**What this supposed to mean? That Allah's messengers are people? That they are not aliens or animals?
**Various forms of the word ''fasad'' (فسد), meaning "corruption" or "mischief" also occur 50 times. Does it mean that Allah's messengers spread corruption?
*The words "calamity" (المصيبة) and "thanks" (الشكر) are both mentioned 75 times.
**A meaningless connection.
*The word "fabrication" or "lie" (''"fara"'') occurs 60 times and the word "defamation" (''afak'') occurs 30 times.
**This is so weak.. It's not even equal word count!
**The word "fara" doesn't exist. What they mean is words derived from the root فري (fa-ra-ya) and the word "fabrication"/"invention" is mentioned only two times and its ''iftiraa'an'' in Arabic. <ref>http://corpus.quran.com/qurandictionary.jsp?q=fry#(46:28:17)</ref>
**And again, by "the word afak", they mean all words derived from the root أفك (a-f-k) and it doesn't mean "defamation", but "deluded", "falsehood" or "liar". <ref>http://corpus.quran.com/qurandictionary.jsp?q=Afk#(46:28:14)</ref>
*The words "people who are misled" (الضالون) and "dead people" (الموتى) both mentioned 17 times.
**A meaningless connection. "People who are misled" are not dead. They die, but Muslims die as well.
*The word Moon (قمر, ''al-qamr'') occurs 27 times scientific miracle.
**There are many things that could be measured about the Moon, so if the word count hits one of those things, it is not very amazing and it is actually very probable.
**The Moon's orbit around the Earth takes 29.5 days (synodic period) with respect to the Earth and 27.3 days with respect to the stars (sidereal period).<ref>https://en.wikipedia.org/wiki/Orbital_period</ref> So even when it comes to the orbit period, the Qur'an had already two chances (or 3, when we include 29 and 30).
***27.3 is not 27. Why Allah didn't choose some whole number, like mentioning the word only once, since the Moon is the Earths only natural satellite? He could also mention other planets and their satellites. Why Allah doesn't speak about other planets? And if he cares especially about our planet, then why he didn't mention the 29 days orbit period with respect to the Earth?
***The length of the Moon's orbit changes over millions of years, as does the length of the Earth's day (in a greater proportion, such that it would become tidally locked with the moon if this continued forever). Why didn't Allah make the moon orbit in exactly 27 days at this stage of human history if he planned a word count miracle in the Qur'an?
***If we count the word "earth" (الْأَرْضَ, ''al-ard''), do we get 365 occurrences as the Earth orbits 365 days around the Sun?
****We don't.<ref>http://corpus.quran.com/qurandictionary.jsp?q=ArD</ref>
*"Muslimeen" (مسلمين) and "jihad" (جهاد) both are mentioned 41 times.
**Jihad is derived from the root جهد. There are 41 words derived from this root in the Qur'an. Some of them are verbs, some of them are nouns like "strong", or "mujahideen".<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhd</ref> So it is not very logical to count them together. And claiming that the actual word "jihad" appears 41 times is a lie.
**Muslim apologists must think twice about the ramifications of claiming a miracle like this one. Every time the Qur'an and Muhammad talk about jihad, it is in the context of a war against non-Muslims to establish the rule of Islam. Instead of refuting the doctrine of jihad, are the apologists endorsing it as a duty for Muslims via this miracle?
**La'an (لعن) meaning "cursed" is also mentioned 41 times,<ref>http://corpus.quran.com/qurandictionary.jsp?q=lEn</ref> just like the word "Muslims".
**Karaha (كره) meaning "hate" or "compulsion" is also mentioned 41 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=krh</ref>
*The words "Iblees" (إبليس) and the phrase "seek refuge from Iblees" both occur 11 times.
**If this was true, than every verse mentioning Iblees would have talk about seeking refuge from him. But for example, the verse 2:34 mentions Iblees and doesn't talk about seeking refuge from him.
**In Arabic, the word counted is "to seek refuge" (الاستعاذة) and it totally appears 17 times <ref>http://corpus.quran.com/qurandictionary.jsp?q=Ew*#(2:67:15)</ref>.
*"Magic" (السحر, ''as-sihr'') and "fitnah" (الفتنه) both mentioned 60 times
**Magic is derived from the root سحر. There are 63 words derived from this root in the Qur'an. The word ''siḥ'r'' (magic) appears only 28 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=sHr</ref>
*"Human being" (إنسان, ''insaan'') is used 65 times as well as references to the stages of human creation (تُرَابٍ , نُّطْفَةٍ , عَلَقَةٍ , مُضْغَةً , عِظَٰمًا , لَحْمًا)
**There are many other words for "human being" besides "insaan", like "naas" or "bashar".
**The words include "soil" and "bones". So it mixes the Islamic non-evolution of human species from soil and the development of embryo.
**Human species evolved through evolution, not by the stages described in the Qur'an.<ref>https://en.wikipedia.org/wiki/Evolution</ref>
*The word "say" (قل, ''qul'') and "they said" (قالوا) both occur 332 times.
**A meaningless connection. What is the interpretation of this "miracle"? Also the words are counted with various prefixes, that were not counted in other word counts.<ref>
Use your browser search tool for قُلْ (''qul'').
http://corpus.quran.com/qurandictionary.jsp?q=qwl</ref>
*The words "good deeds" (الصالحات, ''as-salihat'') and "bad deeds" (السيئات) both occur 167 times.
**The word ṣāliḥāt occurs only 62 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=SlH</ref>
*The words "treachery" (خَائِنَةٍ, ''khainah'') and "foul" (خَبِيثَةٍ, ''khabith'') both occur 16 times
**The apologetic word count for ''khabith'' includes the '''verb''' ''khabutha''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=xbv</ref>
*The words "trouble" (الضيق) and "peace" (الطمأنينة) both occur 13 times.
**The word count for trouble counts together verbs and nouns of various meanings.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Dyq</ref>
*The words "right guidance" (الهدى, ''al-huda'') and "mercy" (الرحمة, ''ar-rahma'') both occur 79 times.
**There are many words that have something to do with mercy, derived from the roor ''r-h-m''.<ref>http://corpus.quran.com/qurandictionary.jsp?q=rHm</ref> Apologists often counted all such words (verbs + nouns of similar meaning) together, so why are they suddenly excluding some of them?
*The words "reward" (أَجْر, ''ajr'') and "action" (فعل, ''fa'il'') both occur 107 times.
**The word count for "reward" includes words (including verbs) with a different meanings like "serve", "hire", "bridal due" and "payment".<ref>http://corpus.quran.com/qurandictionary.jsp?q=Ajr</ref>
*The word "hour" (الساعة) appears 24 times.
**It actually appears many more times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=swE</ref> So this miracle claim is solely based on ignorance. Ironically the word "ignorance" (جهل) appears 24 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhl</ref>
*"Speaking publicly" (الجهر) and "publicizing" (العلانيه) both mentioned 18 times.
**There are only 16 words derived from the root جهر in the Qur'an.<ref>http://corpus.quran.com/qurandictionary.jsp?q=jhr</ref>
*The words "love" (المحبة, ''al-mahabbah'') and "obedience" (الطاعة, ''al-ta'ah'') both occur 83 times.
**"Love" is derived form the root h-b-b. There are 95 words derived from this root in the Qur'an. 68 of them are verbs.<ref>http://corpus.quran.com/qurandictionary.jsp?q=Hbb</ref> So this word count mixes verbs and nouns together.
**''Haram'' (حرم) also occurs 83 times,<ref>http://corpus.quran.com/qurandictionary.jsp?q=Hrm</ref> so it seems that love is haram (forbidden).
*The words "spending" (صدق, ''sadaqa''. ِِِِِِAcually الْإِنْفَاقِ, ''al-infaq'') and "satisfaction" (رضو) both occur 73 times.
**Meaningless connection.
*The words "refuge" (الْمَصِيرُ, ''maseer'') and "forever" (أَبَدًا, ''abadan'') both appear 28 times.
**The word ''abadan'' also means "ever"<ref>http://corpus.quran.com/qurandictionary.jsp?q=Abd</ref> and is used negatively in verses like 2:95
***"But they will never wish for it, ever (''abadan''), because of what their hands have put forth."
*By using a similar logic to that of apologists, we notice that "humility" (خشع) occurs 17 times<ref>http://corpus.quran.com/qurandictionary.jsp?q=x%24E</ref> while killing (قتل) is mentioned 10 times more, that is 170 times.<ref>http://corpus.quran.com/qurandictionary.jsp?q=qtl</ref>
**It seems that killing people is 10 times more important than humility in Islam.

==Views of the Islamic scholars==
Some Islamic scholars actually took the time and analyzed these miracle claims.

A conclusion of Dr. Zahid Aziz after he refuted several "miracles":
{{Quote|Dr. Zahid Aziz<ref>http://www.ahmadiyya.org/islam/number.pdf</ref>|
'''I think I have now wasted enough space and time to demonstrate the absurdity of these claims that there is some special significance underlying the number of times these words occur in the Quran.''' In the first place, there is no rule or principle for determining which word or concept must always occur a special number of times. Secondly, the criteria for selecting which occurrences of a word should be counted are highly subjective, dubious and always open to challenge. Most importantly, we gain no increased knowledge about, or insight into, any teaching of Islam from knowing the number of occurrences.}}

A conclusion of Dr. Ashraf ‘Abd al-Razzaaq Qatanah after he analyzed several books about "word count miracles":
{{Quote|Dr. Ashraf ‘Abd al-Razzaaq Qatanah<ref>https://islamqa.info/en/69741</ref>|
As the result of my study I reached the idea that '''the “numerical miracle” as presented in these books is not real at all''', and these books are based on conditions that are sometimes selective , in order to prove the validity of this view in a way that will make the reader accept these preconceived results referred to above. These selective conditions sometimes lead the author to go against that which is proven according to the consensus of the ummah, such as going against the spelling of the ‘Uthmaani Mus-haf, which is not permissible at all; or adopting the spelling of some words which appears in some Mus-hafs and without paying attention to the spellings in other Mus-hafs. It also goes against basic principles of the Arabic language with regard to synonyms and antonyms.
}}

*The Arabic word ِ''al-qur'an'' (القرآن) means "recitation" while the Arabic word ''mushaf'' (مصحف‎‎) means "manuscripts" so the word mushaf might be considered more correct for the textual version of the Qur'an. There are many types of mushaf (there are differences between the textual versions of the Qur'an). The Uthmani mushaf is the oldest, because Uthman let all other versions of the Qur'an be burned. But this mushaf is unnecessarily complicated and was later simplified (without changing the pronunciation - without changing the "qur'an"). One example of a difference in mushaf was in the section of "prayer" mentioned 5 times. These differences are not very important for most of the word counts, but when it comes to counting letters, then they are absolutely important.

Dr. Fahd al-Roomi about the "365 days miracle":
{{Quote|Dr. Fahd al-Roomi<ref>https://islamqa.info/en/69741</ref>|
The word yawm (day) is mentioned 365 times in the Qur’aan, the number of days in a year. In order to prove this '''he counted the words “al-yawm” and “yawman” but he ignored words such as “yawmukum” (your day) and “yawmuhum” (their day) and yawma’idhin (on that day), because if he had done that, he would have got a different number'''. The same applies to the word al-isti’aadhah which refers to seeking refuge from the shaytaan. He says that it is repeated 11 times, but he includes in that the words “a’oodhu” (I seek refuge) and “fasta’idh” (seek refuge) but not “ ‘udhtu” (I sought refuge) or “ya’oodhoona” (they seek refuge) or “u’eedhuha” (I seek refuge for her) or “ma’aadh Allaah” (Allaah forbid).}}

=== Classical scholars view ===

* Ibn Hajar cited that Ibn Abbas, the cousin of Muhammad warned against seeking the divination through the numerical numbers of the litters, because this is equal in deed to the witchcraft.<ref>{{external link| url = https://archive.org/details/PerfectGuideToTheSciencesOfTheQuranByImamAlSuyuti/page/n235/mode/2up| title= Jalal al-Din al-Suyuti - Perfect Guide to the Sciences of the Quran - Translated by Muneer Fareed, page 236 (chapter "l-Muhtam and 'l-Mutashabih", page 32)| publisher = | author = Jalal al-Din al-Suyuti, entry #1168 | date = | archiveurl = | deadurl = no}} - page sourced from archive.org</ref>

==See Also==

*[[Arbitrary Numbers of Mathematical Miracles in the Quran]]
*[[Arabic letters and diacritics]]
*[[Arabic pronouns and the Quran|Arabic pronouns and the Qur'an]]

{{Hub4|Mathematical Miracles|Mathematical Miracles}}

==External Links==

*[{{Reference archive|1=http://ahmadiyya.org/islam/number.pdf|2=2011-03-20}} An alleged ‘miracle’ in the Holy Quran]
*[http://www.answering-islam.org/Religions/Numerics/ Mathematical Miracles in the Qur'an or the Bible?]

==References==
{{reflist}}

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

User talk:Asmith

2021-07-27T18:13:16Z

Graves: /* Request to upload image to WikiIslam */

Hello. Can you tell me if there is any score guide? [[User:Guillotino|Guillotino]] ([[User talk:Guillotino|talk]]) 10:38, 8 August 2020 (UTC)

== Thanks ==

Thanks for making me an editor here Alan. Can I create articles here now?-[[User:Raman|Raman]] ([[User talk:Raman|talk]]) 17:49, 26 November 2020 (UTC)

No problem. Glad to have you on board. You can submit ideas for articles but we will need to see more contributions from you, and then we will grant you that privilege. --[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 22:08, 27 November 2020 (UTC)

== Possibly incorrect permissions for new users ==

Hey ASmith. We talked via email a week or two back.

I'm getting around WikiIslam, and I noticed that the novice users page creation permissions appear to be set up incorrectly.

Recall [[WikiIslam:Sandbox]],

<blockquote>You can also create sandboxes under your username such as User:Your username/Sandbox 1 if you expect yourself to be the only editor of the page.</blockquote>

I go to [[User:Graves/Sandbox_1]], which I cannot edit. If I go to https://wikiislam.net/wiki/User:Graves/Sandbox_1&action=edit , I get

<blockquote> You do not have permission to create this page, for the following reason:

You do not have permission to create new pages.</blockquote>

The same applies for UNcreated (yet) Wiki sandbox pages such as [[WikiIslam:Sandbox/Hello]]

HOWEVER, this isn't the case for,
* [[User_talk:Graves/Sandbox_1]] (user talk sandbox page - NOTICE, not the [[User:Graves/Sandbox_1]] )
* [[User_talk:Asmith/Sandbox_1]] (yours, not mine, user talk sandbox page)
* [[WikiIslam:Sandbox/Muslimské_statistiky]] (someone's written, already created, sandbox page)
* [[User:Asmith]] (yes, I can edit your user-page page)

I think this is a mis-confuration, so I let you know.

[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 17:31, 2 June 2021 (UTC)
:Thanks for bringing this up. It needs to be fixed and I updated the public sandbox for now to make it clear that new users should request these pages to be made for them for now (once made, new users can edit these without admin approval). I made three of them for you at your preferred url: https://wikiislam.net/wiki/User:Graves/Sandbox_1, https://wikiislam.net/wiki/User:Graves/Sandbox_2, https://wikiislam.net/wiki/User:Graves/Sandbox_3
:Let me know if you need anything else. [[User:IbnPinker|IbnPinker]] ([[User talk:IbnPinker|talk]]) 18:59, 2 June 2021 (UTC)

== Request to upload image to WikiIslam ==

I need to upload an image for an upcoming article. I cannot upload images directly to WikiIslam (no permissions), so I temporarily mirrored it here, https://ibb.co/KrPWJzm

Can one of the admins upload it to WikiIslam? Thanks
[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 09:40, 27 July 2021 (UTC)

Done. The file name is Al-Bari-page.png . Do you have a link to the Discord? The Discord would be the best way to discuss such things imo.--[[User:Asmith|Asmith]] ([[User talk:Asmith|talk]]) 17:04, 27 July 2021 (UTC)

<hr>

Hi ASmith. I'd be interested in joining the Discord server, but I don't have a link. Can you send one to the email address I registered with (to keep it discreet)? Thanks.

And thanks for uploading the image.
[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 18:13, 27 July 2021 (UTC)

User:Graves/Sandbox 1

2021-07-27T12:21:45Z

Graves: /* Mirror sources */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

===== Source mirrors =====

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978</ref>

* {{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = archive.org| author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}<ref>{{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = | author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}</ref> - hosted on archive.org, page of the v8 contains this story.

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-07-27T12:21:01Z

Graves: proper book ref

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

===== Mirror sources =====

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}. Fath Al-Bari, published by Abdul Qadir Shaybah Al-Hamad in Riyadh, Saudi Arabia, 2001. ISBN: 9960207978</ref>

* {{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = archive.org| author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}<ref>{{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = | author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}</ref> - hosted on archive.org, page of the v8 contains this story.

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-07-27T12:15:34Z

Graves: Fateh al-Bari - in Arabic

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}</ref>

* {{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = archive.org| author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}<ref>{{external link| url = https://archive.org/details/WAQfbssb/fbssb08/page/n230/mode/2up| title = Fateh Al-Bari (in Arabic), volume 8, page 231 (on the left) | publisher = | author = ابن حجر العسقلاني | date = | archiveurl =| deadurl = no}}</ref> - hosted on archive.org, page of the v8 contains this story.

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

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2021-07-27T09:40:07Z

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Graves:

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saadi tafsir (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}</ref>

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-07-27T07:01:26Z

Graves: /* Fateh al-Bari */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

* {{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}<ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}</ref>

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-07-27T07:01:07Z

Graves: Ref for al-Bari

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

* <ref>{{external link| url = https://al-maktaba.org/book/7447/589| title = ص605 - الروايات التفسيرية في فتح الباري - سورة الرعد - المكتبة الشاملة الحديثة| publisher = Al-Maktaba | author = Fateh Al-Bari, entry #1168 | date = | archiveurl = https://web.archive.org/web/20210727064025/https://al-maktaba.org/book/7447/589| deadurl = no}}</ref>

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T18:36:19Z

Graves: Abu Dawud - It's not lawful to lie except in 3 cases

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

Lying is generally considered a sin for believers by Islamic jurists, but this is not a blanket judgement. The tradition records Muhammad lying and [[Qur'an, Hadith and Scholars:Muhammad and Oaths|breaking oaths]] on a number of occasions when it served his purpose, particularly when it came to warfare. Such was his fodness for the tactic that there are two instances of [[sahih]] hadith recording his saying: "war is deceit." In addition, Allah himself is recorded as being "the best deceiver" and leading those he disapproves of to the fire; in fact, according to the doctrine of [[Qur'an, Hadith and Scholars:Predestination|qadr]] all those who go to hell are deliberately decieved by Allah into this final doom.

==Qur'an==

===Allah===

===="Best Deceiver"====

The Qur'an openly states many times that Allah is the "best deceiver", for more info on this idea see: [[Allah the Best Deceiver]].<nowiki></ref></nowiki>

{{quote |{{Qtt|3|54}}|
'''Arabic:''' ومكروا ومكر الله والله خير الماكرين

'''Transliteration:''' Wamakaroo wamakara Allahu waAllahu khayru almakireena

'''Literal:''' And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/3/lang/englishliteral/|2=2011-08-25}} 3. Ali-Imran - The Family Of 'Imran (سورة آل عمران) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|7|99}}|
'''Arabic:''' افامنوا مكر الله فلايامن مكر الله الا القوم الخاسرون

'''Transliteration:''' Afaaminoo makra Allahi fala ya/manu makra Allahi illa alqawmu alkhasiroona
'''Literal:''' Did they secure God's scheme/deceit ? So no(one) trusts God's scheme/deceit except the nation the losers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/7/lang/englishliteral/|2=2011-08-25}} 7. Al-A'raf - The Heights (سورة الأعراف) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|8|30}}|
'''Arabic:''' واذ يمكر بك الذين كفروا ليثبتوك او يقتلوك او يخرجوك ويمكرون ويمكر الله والله خير الماكرين

'''Transliteration:''' Wa-ith yamkuru bika allatheena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru Allahu waAllahu khayru almakireena
'''Literal:''' And when those who disbelieved deceive/scheme at you to affix/affirm you, or kill you, or bring you out, and they scheme/deceive , and God deceives/schemes and God (is) best (of) the deceivers/schemers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/8/lang/englishliteral/|2=2011-08-25}} 8. Al-Anfal - Spoils Of War (سورة الأنفال) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|10|21}}|
'''Arabic:''' واذا اذقنا الناس رحمة من بعد ضراء مستهم اذا لهم مكر في اياتنا قل الله اسرع مكرا ان رسلنا يكتبون ماتمكرون

'''Transliteration:''' Wa-itha athaqna alnnasa rahmatan min baAAdi darraa massat-hum itha lahum makrun fee ayatina quli Allahu asraAAu makran inna rusulana yaktuboona ma tamkuroona
'''Literal:''' And if We made the people taste/experience mercy from after calamity/disastrous distress touched them, then for them (is) cheatery/deceit/schemes in Our verses/evidences . Say: "God (is) quicker/faster (in) cunning/scheming , that Our messengers write what you cheat/ deceive/scheme."<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/10/lang/englishliteral/|2=2011-08-25}} 10. Yunus - Jonah (سورة يونس) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|13|42}}|
'''Arabic:''' وقد مكر الذين من قبلهم فلله المكر جميعا يعلم ماتكسب كل نفس وسيعلم الكفار لمن عقبى الدار

'''Transliteration:''' Waqad makara allatheena min qablihim falillahi almakru jameeAAan yaAAlamu ma taksibu kullu nafsin wasayaAAlamu alkuffaru liman AAuqba alddari
'''Literal:''' And those from before them had cheated/deceived/schemed, so to God (is) all the cheatery/deceit/scheme. He knows what every self gains/acquires , and the disbelievers will know to whom (is) the house's/home's end/turn (result).<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/13/lang/englishliteral/|2=2011-08-25}} 13. Ar-Ra'd - The Thunder (سورة الرعد) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

====Created Christianity Through Deception====

{{Quote|{{Quran-range|4|157|158}}|That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- '''but they killed him not, nor crucified him, but so it was made to appear to them''', and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- '''Nay, Allah raised him up unto Himself'''; and Allah is Exalted in Power, Wise;- }}

====Deceived Muslims====

{{Quote|{{Quran-range|8|43|44}}| Remember in thy dream '''Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged''', and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). }}

===Breaking Oaths===

The Qur'an tells us that Allah will not call Muslims to account for what is "futile in their oaths", and deliberately breaking oaths is not much of a problem because they will be forgiven if they fast for three days.

{{Quote|{{Quran|2|225}}|'''Allah will not call you to account for thoughtlessness in your oaths''', but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. }}

{{Quote|{{Quran|5|89}}|'''Allah will not call you to account for what is futile in your oaths''', but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, '''fast for three days. That is the expiation for the oaths ye have sworn'''. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful.}}

{{Quote|{{Quran|66|2}}|'''Allah has already ordained for you, (O men), the dissolution of your oaths''' (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom. }}
The words "in some cases" of the above verse are not present in the original Arabic text. So this verse could even be giving Muslims a carte blanche to break oaths.

===Taqiyya===
Main article, [[Taqiyya]]

The following Qur'anic verses form the basis of the mainly Shi'ite doctrine of [[taqiyya]], although, as you will see in the section on Sunni scholars, some Sunnis have endorsed the practice as well. The idea behind taqiyya is that Muslim can lie about their faith to preserve their life and property in the face of religious oppression.

{{Quote|{{Quran|3|28}}|Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: '''except by way of precaution''', that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.}}

{{Quote|{{Quran|16|106}}|Any one who, after accepting faith in Allah, utters Unbelief,- '''except under compulsion''', his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty..}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|7|71|662}}| Narrated Abdullah bin Umar: Two men came from the East and addressed the people who wondered at their eloquent speeches. On that '''Allah's Apostle said 'Some eloquent speech is as effective as magic'''.'}}

{{Quote|{{Bukhari|4|52|147}}|Narrated Sahl bin Sad As-Sa'idi: ...Allah's Apostle said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, '''another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise'''."}}

{{Quote|{{Bukhari|4|53|408}}|Narrated Al-Bara: When the Prophet intended to perform the 'Umra he sent a person to the people of Mecca asking their permission to enter Mecca. They stipulated that he would not stay for more than three days and would not enter it except with sheathed arms and would not preach (Islam) to any of them. So Ali bin Abi-Talib started writing the treaty between them. He wrote, "This is what Muhammad, Apostle of Allah has agreed to." The (Meccans) said, "If we knew that you (Muhammad) are the Apostle of Allah, then we would not have prevented you and would have followed you. But write, 'This is what Muhammad bin 'Abdullah has agreed to..' " On that Allah's Apostle said, "By Allah, I am Muhammad bin 'Abdullah, and, by Allah, I am Apostle of 'Allah." Allah's Apostle used not to write; so he asked 'Ali to erase the expression of Apostle of Allah. On that 'Ali said, "By Allah I will never erase it." Allah's Apostle said (to 'Ali), "Let me see the paper." When 'Ali showed him the paper,''' the Prophet erased the expression with his own hand.''' When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed. }}

{{Quote|{{Bukhari|3|49|857}}|Narrated Um Kulthum bint Uqba:

That she heard Allah's Apostle saying, "'''He who makes peace between the people by inventing good information or saying good things, is not a liar'''."}}

====Breaking Oaths====

In Sahih Bukhari we find narrations telling us Prophet Muhammad had said if he took an oath and later found something else better, he would do "what is better" and expiate his oath.

{{Quote|{{Bukhari|7|67|427}}|

Narrated Zahdam:

We were in the company of Abu Musa Al-Ash'ari and there were friendly relations between us and this tribe of Jarm. Abu Musa was presented with a dish containing chicken. Among the people there was sitting a red-faced man who did not come near the food. Abu Musa said (to him), "Come on (and eat), for I have seen Allah's Apostle eating of it (i.e. chicken)." He said, "I have seen it eating something (dirty) and since then I have disliked it, and have taken an oath that I shall not eat it ' Abu Musa said, "Come on, I will tell you (or narrate to you). Once I went to Allah s Apostle with a group of Al-Ash'ariyin, and met him while he was angry, distributing some camels of Rakat. We asked for mounts but he took an oath that he would not give us any mounts, and added, 'I have nothing to mount you on' In the meantime some camels of booty were brought to Allah's Apostle and he asked twice, 'Where are Al-Ash'ariyin?" So he gave us five white camels with big humps. We stayed for a short while (after we had covered a little distance), and then I said to my companions, "Allah's Apostle has forgotten his oath. By Allah, if we do not remind Allah's Apostle of his oath, we will never be successful." So we returned to the Prophet and said, '''"O Allah's Apostle! We asked you for mounts, but you took an oath that you would not give us any mounts; we think that you have forgotten your oath.'''' He said, 'It is Allah Who has given you mounts. '''By Allah, and Allah willing, if I take an oath and later find something else better than that. then I do what is better and expiate my oath.'''' "}}

{{Quote|{{Bukhari|9|89|260}}|
Narrated 'Abdur-Rahman bin Samura:

The Prophet said, "O 'Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand then you will be held responsible for it, but if you are given it without asking (for it), then you will be helped (by Allah) in it. '''If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better.'''"}}

Since determining what is "better" is a very subjective evaluation, one can break any agreement with anyone at any time they choose to do so just based on one's perception of what is "better".

====War is Deceit====

{{Quote|{{Bukhari|4|52|267}}|Narrated Abu Huraira: The Prophet 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''''. }}

{{Quote|{{Bukhari|4|52|268}}|Narrated Abu Huraira:

Allah's Apostle called,: "'''War is deceit'''".}}

{{Quote|{{Bukhari|4|52|269}}|Narrated Jabir bin 'Abdullah:

The Prophet said, "'''War is deceit'''."}}

====Not Restricted to War====

Muslims often claim lying in Islam is restricted to its use in war, but in the following hadiths, Muhammad permits a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

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

This is a clear case of lying endorsed by the prophet in order to achieve the objectives of Islam, therefore Muslims are permitted to lie (and kill) in defence of Muhammad and his character.

====Marital Consent====

These narrations say that a person can knowingly get two of his friends to lie about the consent given by a female and the marriage will be upheld. So if she turns him down, all he needs to do is get two friends to lie and she will be his wife legally.

{{Quote|{{Bukhari|9|86|100}}| Narrated Abu Haraira:

Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, "By keeping silent (when asked her consent)." Some people said, "'''If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband.'''"}}

{{Quote|{{Bukhari|9|86|98}}|Narrated Abu Huraira:

The Prophet said, "A virgin should not be married till she is asked for her consent; and the matron should not be married till she is asked whether she agrees to marry or not." It was asked, "O Allah's Apostle! How will she(the virgin) express her consent?" He said, "By keeping silent." Some people said, "'''If a virgin is not asked for her consent and she is not married, and then a man, by playing a trick presents two false witnesses that he has married her with her consent and the judge confirms his marriage as a true one, and the husband knows that the witnesses were false ones, then there is no harm for him to consummate his marriage with her and the marriage is regarded as valid'''."}}

{{Quote|1=[http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=24&PID=6678 Sahih Bukhari 6570] ([[:File:Al-islam-hadith-6570.JPG|screenshot]])|2=

حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ابْنِ جُرَيْجٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ذَكْوَانَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبِكْرُ تُسْتَأْذَنُ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ إِذْنُهَا صُمَاتُهَا وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا فَأَدْرَكَتْ فَرَضِيَتْ الْيَتِيمَةُ فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ حَلَّ لَهُ الْوَطْءُ “Abu Asem told us from Ibn Goreh, from the son of Abi Molaika, from Zokwan, from Aisha (May Allah be pleased with her) that: Allah’s apostle (PBUH) said that a virgin’s consent is taken. I said: "A virgin feels shy". He said, ”Her silence is her consent.” And some people said that if a man falls in love with an orphan odalisque or a virgin and she refuses him. Then, he does a trick by bringing two false witnesses that he married her and the orphan realized it (the trick) and gave her consent and the judge acknowledged the false witnesses and the husband is aware of its falsehood, then is lawful for him to copulate with her.”<ref>The corresponding English narration ({{Bukhari|9|86|101}}) adds an extra clause "and then she attains the age of puberty", which we can see is not present in the Arabic version of the hadith and thus was most likely added by the translator Muhsin Khan himself.</ref>}}

===Sahih Muslim===

==== It's not lawful to lie except in 3 cases (that cover too much)====

{{Quote|{{Muslim|32|6303}}|Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: '''A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good'''. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: '''in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband''' (in a twisted form in order to bring reconciliation between them).}}

Because the hadith allows lying to:

* Enemies ("in battle", see [[Taqiyya]])
* Friends ("bringing reconciliation amongst persons")
* Husband to his wife, and a wife to her husband

See also: [[Qur%27an,_Hadith_and_Scholars:Lying_and_Deception#It.27s_not_lawful_to_lie_except_in_3_cases_.28that_cover_too_much.29]] (Jami` at-Tirmidhi 4:25:1939)

The question arises whether there is any case for lying that doesn't fall into these three cases.

====Breaking Oaths====

In addition to Sahih Bukhari, we find many more narrations in Sahih Muslim concerning the breaking of oaths. This time Muhammad is encouraging Muslims to do likewise and choose what is "better".

{{Quote|{{Muslim|15|4044}}|
Abu Musa al-Ash'ari reported: I came to Allah's Apostle (may peace be upon him) along with a group of Ash'arites requesting to give us a mount. He (the Holy Prophet) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Allah's Messenger (may peace be upon him) begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. '''So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.'''|}}

{{Quote|{{Muslim|15|4052}}|
Abu Huraira reported: A person sat late in the night with Allah's Apostle (may peace be upon him), and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger (may peace be upon him) and made mention of that to him, whereupon Allah's Messenger (may peace he upon him) said: '''He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.'''|}}

{{Quote|{{Muslim|15|4053}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).'''|}}

{{Quote|{{Muslim|15|4054}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).'''|}}

{{Quote|{{Muslim|15|4055}}|

This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words): "He should expiate for (breaking) the vow and do that which is better."|}}

{{Quote|{{Muslim|15|4058}}|
'Adi reported Allah's Messenger (may peace be upon him) as saying: '''When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.'''|}}

{{Quote|{{Muslim|15|4062}}|
Abd al-Rahman b. Samura reported that Allah's Messenger (may peace be upon him) said to me: Abd al-Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. '''And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.'''}}

====Not Restricted to War====

In addition to Sahih Bukhari, we find a narration in Sahih Muslim concerning Muhammad permitting a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

=== Jami` at-Tirmidhi ===
==== It's not lawful to lie except in 3 cases (that cover too much)====
{{Quote|{{Al Tirmidhi||4|25|1939}} ({{external link| url = https://sunnah.com/tirmidhi/27/45| title = sunnah.com | author = | date = | archiveurl = | deadurl = no}})|
Asma bint Yazid narrated that the Messenger of Allah said:

"it is not lawful to lie except in three cases: Something the man tells his wife to please her, to lie during war, and to lie in order to bring peace between the people."

Grade: Sahih (Darussalam)
}}

Because the hadith allows lying to:
* From husband to wife (and from wife to husband, if Sahih Muslim 2605a is considered or this hadith is fully translated into English)
* Enemies ("during war", see [[Taqiyya]])
* Friends ("to bring peace between people")

The question arises whether there is any case for lying that doesn't fall into these three cases.

===Ibn Majah===

====Cover Up Sins====

{{Quote|{{Ibn Majah|20|3|20|2544}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “Whoever '''covers (the sin of) a Muslim''', Allah will cover him (his sin) in this world and in the Hereafter.” (Sahih)}}

===Abu Dawud===

====War is Deceit====
{{Quote|[{{Reference archive|1=http://quranmalayalam.com/hadees/abudawud/014.sat.html|2=2011-10-30}} Abu Dawud 14:2631]|Narrated Ka'b ibn Malik:

When the Prophet (peace be upon him) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: '''War is deception'''.}}

==== It's not lawful to lie except in 3 cases (that cover too much)====
{{Quote|{{Abudawud|41|4903}} (not available) - {{external link| url =https://sunnah.com/abudawud:4921| title = mirror on sunnah.com | author = | date = | archiveurl = | deadurl = no}}|Chapter: Reconciliation

Umm Kulthum, daughter of ‘Uqbah, said:

I did not hear the Messenger of Allah (ﷺ) making a concession for anything people say falsely except in three matters. The Messenger of Allah (ﷺ) would say: I do not count as a liar a man who puts things right between people, saying a word by which he intends only putting things right, and a man who says something in war, and a man who says something to his wife, or a wife who says something to her husband.

Grade: Sahih (Al-Albani)
}}

Because the hadith allows a Muslim man to lie to:
* Friends ("puts things right between people")
* Enemies ("who says something in war", see [[Taqiyya]])
* Man who says something to his wife, or a wife who says something to her husband.

The question arises whether there is any case for lying that doesn't fall into these three cases.

==Sira==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=57}}|Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. '''By Muhammad’s order''' we were sent secretly by night. Brother killing brother. '''We lured him to his death with guile.''' Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=88}}
|'Asim also told me that a man called Hatibb bin Umayya bin Rafi' who had a son called Yazid, was grievously wounded at Uhud and was brought to his people's settlement at the point of death. His kinsmen gathered round
and the men and women began to say to him, 'Good news of the garden (of paradise), O son of Hatib.' Now Hatib was an old man who had lived long in the heathen period and his hypocrisy appeared then, for he said, 'What good news do you give him? Of a garden of rue? By God, you have robbed this man of his life by your deception (and brought great sorrow on me.'--Tabari).}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=441-442}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|pages=199}}|Ka'b b.Malik said on the the same subject:
The rabbis were disgraced through their treachery,
Thus time's wheel turns round.
They had denied the mighty Lord
Whose command is greal.
They had been given knowledge and understanding
And a warner from God came to them,
A truthful warner who brought a book
With plain and luminous verses.
The said, 'You've brought no true thing
And you are more wonhy of God's disapproval than we:
He said,'Nay,but l've, brought the truth,
The wise and intelligent believe me,
He who follows it will be rightly guided
And the disbelievers will be recompensed
And when they imbibed treachery and unbelief
And aversion turned them from the truth,
God showed the prophet a sound view,
For God's decision is not false
He strengthened him and gave him power over them
And was his Helper, an excellent Helper!
Ka'b was left prostrate there,
After his fall Nadir was brought low.
Sword in hand we cut him down
By Muhammad's order when he sent secretly by night
Ka'b's brother , to go to Ka'b.
'''He beguiled him and brought him down with guile'''
Mahmud was trustworthy, bold
Those Banu'l-Nadir were in evil case,
They were destroyed for their crimes
The day the apostle came to them with an army
Walking softly as he looked at them.
Ghassan the protectors were his helpers
Against the enemies as he helped them.
He said '(I offer) Peace, woe to you' but they refused
And lies and deciet were their allies
They tasted the results of their deeds in misery,
Every three of them shared one camel.
They were driven out and made for Qaynuqaa'
Their palms and houses were abandoned. }}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=179}}
|They (the Jews of the Banu Qaynuqaa) replied, "Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!"
}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=23}}
 {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=578}}
|The Messenger and his Companions continued in the fear and distress that Allah has described in the Qur'an. Then Nu'aym came to the Prophet. ‘'''I ‘ve become a Muslim, but my tribe does not know of my Islam'''; so command me whatever you will.' '''Muhammad said, ‘Make them abandon each other if you can so that they will leave us; for war is deception.''''}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=36}} {{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=93}}
|After due praise and exaltation of God, he addressed them saying: "O community of Ansar, what is this talk I hear about you? [What is] the grudge you have harbored in your hearts [against me]? Did I not come to you when you were erring and God guided you; [were you not] needy and then made rich by God; [were you not] enemies and [did not] God reconcile your hearts?" They answered, "Yes indeed, God and His Messenger are gracious and kind." He said, "Why do you not answer me (directly), O Ansar?" They said, "What shall we answer. You, O Messenger of God? Kindness and graciousness belong to God and His Messenger." He said: "Now then, by God, had you wished you could have said-and you would have spoken the truth and have been accepted as truthful-'You came to us (when your message] was rejected [by the Quraysh] and we believed in you; [you were] forsaken and we assisted you; [you were] evicted and we sheltered you; [you were] needy and we comforted you.}}

==Scholars==

===Classical===

All quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fiqh====

{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 745, r8.2)|2=Imam Abu Hammid Ghazali says: "Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, '''it is permissible to lie if attaining the goal is permissible''' (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), '''and obligatory to lie if the goal is obligatory'''... it is religiously precautionary in all cases to employ words that give a misleading impression..."}}

{{Quote|1=[http://attahawi.com/2009/12/02/usul-al-shashi-by-imam-nizam-al-din-al-shashi-edited-by-shaykh-muhammad-akram-al-nadwi/ Chapter "Al Dheema"] Nizam al-Din al-Shashi, Usul al-Shashi (p. 114)|2='''It is permissible to swear at Rasulullah when one is under duress''' and to recite the Kalima of Kufr in the fear of losing property or of getting murdered provided that the heart is at comfort.}}

====Tafsir====

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=2808 Jami' al-Bayan 'an ta'wil ayi'l-Qur'an al-Ma'ruf: Tafsir at-Tabari] Abu Ja'far Muhammad at-Tabari, Beirut: Dar Ihya' at-Turath al-'Arabi, 2001 (vol. 3, p. 267)|2=If you [Muslims] are under their [infidels'] authority, fearing for yourselves, '''behave loyally to them, with your tongue, while harboring inner animosity for them'''. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 3 Ayah 28] Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, '''as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words''', but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=3&tid=8052 The Prohibition of Supporting the Disbelievers] Tafsir Ibn Kathir|2=(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "'''We smile in the face of some people although our hearts curse them'''. Al-Bukhari said that Al-Hasan said, "'''The Tuqyah is allowed until the Day of Resurrection'''.}}

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=259 Surah 3. Al-i'Imran, Ayah 28] Fakhr al-Din al-Razi, Tafseer Kabeer, published in Istanbul (vol. 2, p. 626)|2='''Undoubtedly, there is no harm in practicing Taqiyyah''' if a believer is caught up between non-believers and his life or property is under threat from them. In such circumstances he should conceal his enmity from them. Infact, he should talk in such a manner that his words should show passion. His hear should not confirm what he is saying. Taqiyyah does not have an effect on one's heart; it only has an external effect.}}

{{Quote|1=[http://www.alkitab.com/10393.html Surah 16. An-Nahl, Ayah 106] Jalal al-Din al-Suyuti, Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur, Cairo edition (vol. 4, p. 132)|2=The non-believers once caught Ammar bin Yasir and they forced him to say praise their false gods and to condemn Prophet Muhammad. They forced him to an extent that Ammar bin Yasir gave in an exceeded to their demands. After that, when he returned to the Prophet Mohammed, Ammar narrated the whole story to him. Prophet Muhammad asked him, how do you feel in your heart? To which Ammar replied, I am fully content with Allah's religion in my heart. To this '''Prophet Mohammed said, if non-believers ask you to say the same again, say it'''. At which time the following ayah was descended: "Anyone who after accepting faith in Allah utters disbelief (save under compulsion and even then his heart remains firm in faith) on them is Wrath from Allah and theirs will be a dreadful Penalty"}}

{{Quote|1=[http://www.fadakbooks.com/taal4.html Tafsir Ma'alim at-Tanzeel] Husain bin Masood al-Baghawi, published in Bombay (vol. 2, P. 214)|2=All scholars of the Muslim Ummah agree on the fact that at times when one is forced, one can denounce Islam.}}

===Modern===

Again, all quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fatwas====

{{Quote|1=[{{Reference archive|1=http://amjaonline.com/00en_f1_details.php?fid=937|2=2013-04-13}} Lying for repulsing evil] Dr. Salah Al-Sawy, AMJA Online, Question ID: 937, November 17, 2005|2='''Question:'''

In the name of Allah the Beneficent the Merciful

Peace, blessings and mercy of Allah be upon you.

My father has an illicit relationship with a woman other than my mother and he refuses to marry her and he spends on her abundantly, and at the same time, he is tightfisted on his house. My mother knew what he spends on her, without his knowledge, through reading a list he keeps in his pocket. She used tricks to make sedition between them by claiming that someone called us and said that he spent that sum and that sum on that woman. My father asked my testimony and I supported my mother’s claim. Are my mother and I sinful by lying on my father, or is it considered “permissible” lying? How do you counsel us to solve this problem? Jazakum Allahu Khairan.

'''Answer:'''

In the name of Allah the Beneficent the Merciful

Praise be to Allah, prayers and peace be upon His kind Messenger, his family members, companions and followers.

Lying is a grave sin and a bad conduct that should not be resorted to by anyone who believes in Allah and in the Day of Judgment, '''except under the compelling strokes of necessity''', because, as the prophet, prayers and peace of Allah be upon him, said: “That lying leads to dissolution, and that dissolution leads to hellfire, and a person is always lying and seeks lying until he is registered unto Allah that he is a liar”. If someone is compelled to lying, '''he can indirectly say something that his listener can understand something else'''. However, your father should be reached out by a sincere advice that he should fear Allah and that his relationship with that woman is against his reputation, his old age, and his religion, that would expose him to Allah’s wrath and contempt. I would say to him what the Arab poet has said: “Suffice it to you old age and Islam to restrain you”.

As for your mother, it would be better for her that she would approach your father in their privacy and tell him that she knows what is going on between him and that woman, and that she is patient on that situation in consideration for the family and intimate ties between them and that her patience has reached a warning limit of no more if he goes on like this, and that she reminds him of Allah and frightens him of His wrath and contempt, that he may come back to his senses and sincerely repent to Allah. Allah knows best. }}

{{Quote|{{cite web quotebox|url= http://islamqa.com/en/ref/59879|title= What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar|publisher= Islam Q&A|author= |series= Fatwa No. 59879|date= |archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/59879&date=2013-06-07|deadurl=no}}|Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

:In this verse [al-Maa’idah 5:51] Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends... [Aal ‘Imraan 3:28]

:This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but '''in cases of fear and taqiyah it is permissible to make friends with them''', as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.

:It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them.
Adwa’ al-Bayaan, 2/98,99 . . . 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:

:'''Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them''', because this is the way of the Messengers and their followers. [Quotes al-Mumtahanah 60:4 & al-Mujaadilah 58:22]

:Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. [Quotes al-Mumtahanah 60:1]

:'''But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that''', because it comes under the heading of opening their hearts to Islam. But '''if he despairs of them becoming Muslim, then he should treat them accordingly'''. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389.}}

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/ref/27261|title= Permissibility of Ambiguity and Definition of Necessity|publisher= Islam Q&A|author= |series= Fatwa No. 27261|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2Fref%2F27261&date=2013-06-18|deadurl=no}}|The Arabic word tawriyah [translated here as deliberate ambiguity] means to conceal something.

Allah says (interpretation of the meaning): [Quotes al-Ma'idah 5:31 & al-A’raaf 7:26]

With regard to the meaning in sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling.

'''Deliberate ambiguity is regarded as a legitimate solution for avoiding difficult situations that a person may find himself in when someone asks him about something, and he does not want to tell the truth on the one hand, and does not want to lie, on the other.'''

'''Deliberate ambiguity is permissible if it is necessary or if it serves a shar’i (religious) interest''', but it is not appropriate to do it a great deal so that it becomes a habit, or to use it to gain something wrongfully or to deprive someone of his rights.

Al-Nawawi said:

The scholars said: If that is needed to serve some legitimate shar’i interest that outweighs the concern about misleading the person to whom you are speaking, or it is needed for a reason that cannot be achieved without lying, then there is nothing wrong with using deliberate ambiguity as an acceptable alternative. But if there is no interest to be served and no pressing need, then it is makrooh (disliked), but is not haram (impermissible). If it is a means of taking something wrongfully or depriving someone of their rights, then it is haram in that case. This is the guideline in this matter. Al-Adhkaar.

Some scholars were of the view that it is haram to resort to deliberate ambiguity if there is no reason or need to do so. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). See al-Ikhtiyaaraat.

'''There are situations in which the Prophet (peace and blessings of Allah be upon him) taught that we may use deliberate ambiguity''', for example:

If a man loses his wudoo (ablution) whilst praying in congregation, what should he do in this embarrassing situation?

The answer is that he should place his hand over his nose and leave.

The evidence for that is the report narrated from ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If anyone of you breaks his wudoo whilst praying, let him hold his nose and leave.” Sunan Abi Dawood.

Al-Teebi said: The command to hold his nose is so that it will look as if he has a nosebleed. This is not a lie, rather it is a kind of ambiguity. This concession is granted so that the Shaytan will not trick him into staying put because of feeling embarrassed in front of people.

Mirqaah al-Mafaateeh Sharh Mishkaat al-Masaabeeh.

This is a kind of ambiguity that is permitted, so as to avoid any embarrassment and so that whoever sees him leaving will think that he has a nosebleed.

'''Similarly If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?'''

'''Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imam al-Bukhaari (may Allah have mercy on him) entitled a chapter of his Saheeh: “Indirect speech is a safe way to avoid a lie”. (Saheeh al-Bukhari, Kitaab al-Adab (Book of Manners)).'''

Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. '''The following are examples of such statements used by the salaf (pious predecessors) and early imams (religious leaders), and collected by Imam Ibn al-Qayyim in his book Ighaathat al-Lahfaan''':

It was reported about Hammad (may Allah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: “My tooth, my tooth!” Then the boring person whom he did not like would leave him alone.

Imam Sufyan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.

Imam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imam Ahmad did not want him to go out, so he said: “Al-Mirwadhi is not here, what would he be doing here?” whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.

'''Other examples of equivocation or indirectness in speech include the following:'''

If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say “ma ra aytuhu”, meaning that you have not cut his lung, because this is a correct meaning in Arabic [“ma ra aytuhu” usually means “I have not seen him,” but can also mean “I have not cut his lung”]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, “Wallaahi lan ukallumahu”, meaning that you will not wound him, because “kalam” can also mean “wound” in Arabic [as well as “speech”]. Similarly, if a person is forced to utter words of kufr (disbelief) and is told to deny Allah, it is permissible for him to say “Kafartu bi’l-laahi”, meaning “I denounce the playboy” [which sounds the same as the phrase meaning “I deny Allah.”]

(Ighaathat al-Lahfaan by Ibn al-Qayyim. See also the section on equivocation (ma’aareed) in Al-Adaab al-Shar’iyyah by Ibn Muflih).

However, one should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:

Excessive use of it may lead to lying.

One may lose good friends, because they would always be in doubt as to what is meant.

If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one’s honour by not giving people cause to doubt one’s integrity.

The person who uses such a technique frequently may become proud of his ability to take advantage of people.

End quote. From Madha taf’al fi’l-haalaat al-aatiyah (What to do in the following situations)?}}

{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6544&CATE=3600|title= Deceiving but not lying to parents|publisher= Sunni Path|author= Sidi Suheil Laher|series= Question ID:6544|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D6544%26CATE%3D3600&date=2013-07-06|deadurl=no}}|'''Telling half-truths is permissible''' under the following conditions:

1 - there is a legitimate reason for doing so If there is no '''legitimate (under the shari`ah) reason''', then it is not permissible. [Ibn `Abidin, Radd al-Muhtar 9/613.]

2 - the 'hidden' true meaning is not too far fetched

3 - the statement does not lead to someone else suffering injustice or losing one of their rights.

4 - one does not swear to the half-truth in the name of Allah [Ibn Muflih, al-Adab al-Shar`iyyah]}}

{{Quote|{{cite web quotebox|url=https://www.islamweb.net/en/fatwa/328687/|title= Asking for Khul’ because husband lied about second marriage|publisher=IslamWeb|author= |series= Fatwa No. 328687|date=30-6-2016 - Ramadan 25, 1437|archiveurl=https://web.archive.org/web/20210725172806/https://www.islamweb.net/en/fatwa/328687/|deadurl=no}}|Question:

Assalaamu alaykum. I have been married for 15 years and have three kids. My husband has remarried without informing me and has been lying to me for the past year, creating mistrust between us. He has finally admitted his second marriage to me after extensive arguments. I have asked for a divorce as we are not compatible. He does not want to tell his family about his second marriage. His second wife has four kids, and he also has not told her kids and family about their marriage. They are both living a secret marriage. I feel that I cannot trust him because he has been lying to me for a whole year. Prior to him admitting his second marriage, I had called a meeting with our parents and told them that we constantly argue about his whereabouts and that he denied that he married again. I then went to a mufti and he also denied his marriage, so the mufti advised us to reconcile our marriage. I only stayed in this marriage because of my kids; I am a housewife who fears Allaah. I have tried my best to overlook his lies. Yes, I have been unhappy in this marriage for a long time as he is a very difficult person to please and I have tried, but I cannot do it anymore. We argue a lot, which led to disrespect, and my religion is the only reason that I am still in this marriage. I want to request a Khul’. Please advise what steps should be taken, Allaah willing.
<HR>Answer:
All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

First of all, we ask Allaah to make things easy for you and to relieve your distress and reconcile between you and your husband.

We, as well, recommend you to do what the mufti advised you to do, which is to reconcile. The family will break up by separation, and the children could be badly affected as a result.

Allaah says (what means): {And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allaah - then indeed Allaah is ever, with what you do, Acquainted.} [Quran 4:128]

Indeed, you did well as you were patient for the sake of your children; we perceive that this is due to you having a sound mind and reasoning.

Asking for a Khul’ is disliked in Islam unless there is a sound reason for it. The mere marriage of your husband with a second wife is not a sound reason for you to ask for Khul’. Nevertheless, if you hate your husband and you fear that you cannot fulfill his rights upon you, then it becomes permissible for you to ask for Khul’. Please, refer to fatwa 131953.

In any case, you should not ask for a Khul’ unless you consider that its benefit outweighs the harm of separation. It is only in this case that you may take the matter to the authorities concerned with the issues of the Muslims, such as Islamic Centers. For the rulings on Khul’, please refer to fatwa 89039.

Finally, we would like to point out the two following matters:

Firstly: the husband is allowed to marry a second wife provided that he is just between his two wives. Allaah says (what means): {…then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].} [Quran 4:3] Please, refer to fataawa 81469 and84411.

Secondly: Lying is a contemptible and outrageous behavior, and it is forbidden except in some cases permitted by the Sharee'ah, such as the husband and wife lying to each other for a good cause without violating each other's rights. Umm Kulthoom Bint ‘Uqbah may Allaah be pleased with her said, “I did not hear the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) permitting lies for people except in three cases. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to say, 'I do not consider the following as lying: a man reconciles between people, he lies just in order to reconcile; and a man who lies in war; and when a man speaks to his wife or when a wife speaks to her husband (in certain situations).'” [Muslim]

An-Nawawi said, “With regard to a husband lying to his wife and a wife lying to her husband: it means showing compassion and kindness and promising what is not obligatory and so forth. As regards cheating or deception in not giving what he is obliged to give or what she is obliged to give, or taking what he is not allowed to take or her taking what she is not allowed to take, then this is forbidden according to the consensus of the Muslims.”

Allaah knows best.
}}

====Tafsir====

{{Quote|1=[http://islamicstudies.info/maarif/surah3.htm Surah Al-Imran 3:28-30] Muhammad Shafi Usmani, Maarif ul Quran (p. 57)|2=..the purpose is to stay safe from any possible harm coming through them. The words (“unless you have a fear of them”) appearing in this verse means that…friendship with disbelievers is not permissible '''except''' when you are in a situation where you want to defend yourself against them.}}

{{Quote|1=[http://islamicstudies.info/dawat/surah3.htm Surah 3 Ayah 28] Shams Pirzada, Dawat ul Quran, trans. Abdul Karim Shaikh|2=That is: If the faithful are trapped in the midst of the infidels and if they, as a mean of safeguard, '''take them as their friends for appearances sake, then there is nothing wrong in it'''; but here emphasised that we should fear Allah and not indulge in doing a thing which would harm the interests of the religion...}}

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamicstudies.info%2Ftafheem.php%3Fsura%3D3%26verse%3D21%26to%3D30|2=2013-06-07}} Surah 3 Ayah 28] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=''"(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing..."''

This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and '''to behave in such a manner as to create the impression that he is on the same side''' as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude owards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.

''"...Allah warns you to beware of Him for it is to Allah that you will return."''

One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to a prudent '''concealment of faith (taqiyah)''' in order to save one's life, this concealment should remain within reasonable limits. The most one is permitted to do is to protect one's life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, and without causing loss of life and property to other Muslims. One must never allow saving one's own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God's reproach if they give substantial aid to those rebelling against Him, and cause any harm to God's chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.}}

==Miscellaneous==

All quotations are taken from respected Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

{{Quote|1=Muhammad bin Aqeel Shaafiyee, al-Nasa'ih al-Kaafiyah (p. 109), Bombay edition|2=I say our scholars agree on the fact that when needed, '''telling a lie is allowed, and this is Taqiyyah'''. But if we name this Taqiyyah, a lot of the scholars raise an objection, since Shi'as use this term. So '''the difference between Shi'a and Sunni is only the word difference'''.}}

{{Quote|1=Al-Nawawi, Al Minhaj Be Sharh Sahih Muslim (vol. 2, p. 106-266), published in Luknow|2='''All the scholars agree''' on the fact that if a cruel man comes to kill a person who is hiding, or comes to wrongfully take someone else's possessions, and asks for information about that (possession), then '''it is Wajib on everyone to conceal it and deny knowledge of its whereabouts. This is not only permissible but Wajib''' because its purpose is to protect an oppressed one from the grasp of an oppressor}}

{{Quote|1=Shah Abdul Aziz Dehlavi, Tauhfa Ithna Ashariyya, p. 337|2=It should be known that '''Taqiyyah is permissible, proven from the Qur'an''' one such verse is ," Let not the believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. " and the other statement of Allah [swt]:

“He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.”

'''The definition of Taqiyyah is to oppose one’s life, property or honor and this can be of two types. Firstly, the enmity may be based on religion of belief, like a Kaafir and Muslim. Secondly, it may be based on the worldly things, like property, place, women and other belongings. Thus, Taqqiyah is also of two kinds'''…}}

{{Quote|1=Ahmed Fehmi Mesri, Hashia al-Mihal wa An-Nahal (vol. 1, p. 195), published in Cairo|2='''Taqiyyah is allowed''' at times of fear, and Tabbara said that our companions say that in times of need, Taqiyyah is allowed; rather, in some cases to create an environment of unity, it can also be used. And '''all the narrations which are present speak for it'''.}}

{{Quote|1=Abu Shakoor Saalmi, al-Tamheed fi Bayan al-Tauwheed (Ch. 1, pp. 18-19), published in Delhi|2=Similarly, Kufr is the worst act. But when one is forced to commit it through a threat of murder then '''it is permissible to adopt Taqiyyah''' and recite the Kalima of kufr; and such a person should not be deemed a Kaffir. Verily, '''the Shari'a has deemed it a favorable act to recite Kalima of Kufr under Taqqiyah'''}}

==External Links==

*[http://answering-islam.org/Index/L/lying.html Lying] and [http://answering-islam.org/Index/T/taqiyya.html Taqiyya] ''- Answering Islam''
*[{{Reference archive|1=http://tool.donation-net.net/Images/Email/1097/Taqiyya_and_Islam_s_rules_of_war.pdf|2=2013-06-09}} How Taqiyya Alters Islam's Rules of War Defeating Jihadist Terrorism] ''- Raymond Ibrahim, Middle East Quarterly, Winter 2010, pp. 3-13''

==References==
{{reflist}}

[[Category:QHS]]
[[ru:Китман и ат-Такия]]

List of Killings Ordered or Supported by Muhammad

2021-07-25T17:54:43Z

Graves: add Islam-friendly (Almaany) dictionary definition for Murder

{{QualityScore|Lead=1|Structure=2|Content=4|Language=2|References=4}}
The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and [[Islam|Islamic]] expansion since the time of Muhammad.

This list contains the results and reasons for the targeted killings and assassinations ordered or supported by Prophet [[Muhammad]], as well as the primary sources which mention these incidents.
==Modern/Secular Definitions==
===Assassination (or ''to assassinate'')===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=assassination Princeton University - WordNet] & [http://www.wordreference.com/definition/assassination WordReference.com]|2=murder of a public figure by surprise attack}}{{Quote|1=[http://en.wikipedia.org/wiki/Assassination Wikipedia - Assassination]|2=Assassination is the targeted killing of a public figure. Assassinations may be prompted by ideological, political, or military reasons. Additionally, assassins may be motivated by financial gain, revenge, personal public recognition, or mental illness.}}{{Quote|1=[http://www.thefreedictionary.com/assassination TheFreeDictionary.com]|2=To murder (a prominent person) by surprise attack, as for political reasons.}}{{Quote|1=[http://www.yourdictionary.com/assassination YourDictionary.com]|2=to murder (esp. a politically important or prominent person) by surprise attack, usually for payment or from zealous belief}}
===Murder===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=murder Princeton University - WordNet]|2=kill intentionally and with premeditation}}{{Quote|1=[http://en.wikipedia.org/wiki/Murder Wikipedia - Murder]|2=Murder, as defined in common law countries, is the unlawful killing of another human being with intent (or malice aforethought), and generally this state of mind distinguishes murder from other forms of unlawful homicide.}}{{Quote|1=[http://www.thefreedictionary.com/murder TheFreeDictionary.com]|2=The unlawful killing of one human by another, especially with premeditated malice.}}{{Quote|1=[http://www.yourdictionary.com/murder YourDictionary.com]|2=the unlawful and malicious or premeditated killing of one human being by another; also, any killing done while committing some other felony, as rape or robbery}}{{Quote|1=[https://www.almaany.com/en/dict/en-en/murder Almaany]|2=
[ n ] unlawful premeditated killing of a human being
[ v ] alter so as to make unrecognizable ; " The tourists murdered the French language "
[ v ] kill intentionally and with premeditation ; " The mafia boss ordered his enemies murdered "
}}

==Muhammad and his Companions==
===Pre-meditated murder and robbery===
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5727 Tafsir Ibn Kathir - The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months]|2=The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.}}
===The murder of a public figure===

*Please see: the murder of Kab Ashraf and the murder of Abu Rafi.

==List of Killings==
The following list of killings is roughly in chronological order.

 <center>{{legend|#EEEEEE|Ordered by Muhammad|border=1px solid #AAAAAA}}
{{legend|#E3E3B6|Supported but not ordered by Muhammad|border=1px solid #AAAAAA}} {{legend|#FFD4D4|Women and/or children|border=1px solid #AAAAAA}} {{legend|#B6B6E3|Apostates|border=1px solid #AAAAAA}} {{legend|#FFF3D4|Reasons including writing or reciting poetry|border=1px solid #AAAAAA}} {{legend|#DEFFD4|Reasons including "causing offence"|border=1px solid #AAAAAA}} {{legend|#D4F4FF|Reasons including monetary gain|border=1px solid #AAAAAA}} {{legend|#FDFF75|Reasons including preventing idolatry or rival prophets|border=1px solid #AAAAAA}}</center> 

Names in '''bold''' indicate that the ''only'' reason why the sources indicate Muhammad wanted them to be killed or threatened with death was because they had mocked, insulted, or cast doubt on him, or to extort economic gain, or to destroy idolatry or rival prophets. All others may have been killed for additional reasons such as posing or inciting a physical threat, or deserved punishment for murder or harming people, as indicated in the Reasons column.

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Reason(s) for Ordering or Supporting Killing
! width="200" |Result
! width="230" |Notable Primary Sources
|-
! style="background: #EEEEEE;" |1
| style="background: #FFD4D4;" |'Asma' bint Marwan
|January 624<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
| style="background: #FFF3D4;" |Kill 'Asma' bint Marwan for opposing Muhammad with poetry and for provoking others to attack him<ref name="Sa'd 1967 35">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH OF `UMAYR IBN `ADI. Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah.}}</ref><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
|
Asma' bint Marwan assassinated<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 210.</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 675-676.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 35" />
|-
! style="background: #EEEEEE;" |2
|Abu 'Afak
|February 624<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref>
| style="background: #FFF3D4;" |Kill the Jewish poet Abu Afak for opposing Muhammad through poetry<ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="Muhammad pp. 675-676" /><ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref>, and according to ibn Sa'd, instigating the people against Muhammad<ref name="ibn Sa'd p31">"''Then occurred the "sariyyah" of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah''" - Sa'd, Ibn (1967). ''[http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q Kitab al-tabaqat al-kabir, Volume 2.]'' Pakistan Historical Society. p. 31.</ref>
|
Abu Afak assassinated<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref name="Muhammad pp. 675-676" /><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="ibn Sa'd p31" />
|-
! style="background: #EEEEEE;" |3
|Al Nadr ibn al-Harith
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274">Safi ur Rahman Al Mubarakpuri, The sealed nectar: biography of the Noble Prophet, p. 274.</ref>
| style="background: #FFF3D4;" |According to Mubarakpuri, Al Nadir was captured during the Battle of Badr. A Qur'an verse was revealed about Nadr bin Harith for mocking the Qur'an as "tales of the ancients". He was one of two prisoners who were executed and not allowed to be ransomed by their clans because he mocked and harassed Muhammad and wrote poems and stories criticizing him<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223">Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 223.</ref>. According to Waqidi, he also tortured companions of Muhammad<ref>“Surely, you tortured his companions” The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge pp.53-54</ref>
|
Nadr bin Harith beheaded by Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Quran|83|13}}<ref name="Muhammad pp. 162-163">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 162-163.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 162-163" />
|-
! style="background: #EEEEEE;" |4
|Uqba bin Abu Muayt
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274" />
| style="background: #DEFFD4;" |Uqba bin Abu Muayt was captured in the Battle of Badr and was killed instead of being ransomed, because he threw dead animal entrails on Muhammad, and wrapped his garmet around Muhammad's neck while he was praying<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
Uqba bin Abu Muayt beheaded by Asim ibn Thabbit or Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Bukhari|1|9|499}}, {{Bukhari|6|60|339}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 308.</ref>
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref>
|-
! style="background: #EEEEEE;" |5
|Ka'b ibn al-Ashraf
|September 624<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH FOR SLAYING KA'B IBN AL-ASHRAF Then (occurred) the sariyyah for slaying Ka'b Ibn al-Ashraf, the Jew. It took place on 14 Rabi' al-Awwal (4. September AC 624))}}</ref><ref> {{cite book | author = Montgomery Watt, W. | editor = P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs | encyclopedia =Encyclopaedia of Islam Online| title = Ka'b ibn al-Ashraf| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}</ref><ref name="stillman13">{{cite book | first=Norman | last=Stillman | title=The Jews of Arab Lands: A History and Source Book | publisher=Jewish Publication Society of America | location=Philadelphia | year=1979 |page=13}} ISBN 0827601166 p. 13.</ref>
| style="background: #FFF3D4;" |According to Ibn Ishaq, Muhammad ordered his followers to kill Ka'b because he "had gone to Mecca after Badr and "inveighed" against Muhammad and composed verses in which he bewailed the victims of Quraysh who had been killed at Badr. Shortly afterwards he returned to Medina and composed amatory verses of an insulting nature about the Muslim women".<ref name="ibn Ishaq p364-369">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 364-369.</ref><ref>Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65-71.</ref><ref name="online">Mubarakpuri, The Sealed Nectar, pp.151-153. ([http://www.webcitation.org/60tWdFK8C online])</ref>. Ibn Kathir adds that he incited the people to fight Muhammad.
|
Ka'b ibn al-Ashraf assassinated<ref name="online" />
|
*{{Bukhari|5|59|369}}, {{muslim|19|4436}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="ibn Ishaq p364-369" />
*Ibn Kathir's Sira al-Nabawiyya<ref>Ibn Kathir says of al-Ashraf: "he harmed the messenger of God (SAAS) by ridiculing him in verse and he rode in to Quraysh to incite them further", and "He went to Medina where he proclaimed his enmity and incited people to go to war. He had not left Mecca before he had united them to fight the Messenger of God (SAAS)" Ibn Kathir, Sira al-Nabawiyya Volume 3, Translator:Trevor Gassick, Centre for Muslim Contribution to Civilisation, p.6-7</ref>
|-
! style="background: #EEEEEE;" |6
|Abu Rafi' ibn Abi Al-Huqaiq
|December 624<ref name="Hegira Volume 4 p 14">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 14
</ref>

| style="background: #FFF3D4;" |Kill Abu Rafi' ibn Abi Al-Huqaiq for mocking Muhammad with his poetry and for helping the troops of the Confederates by providing them with money and supplies<ref name="webcitation.org">Mubarakpuri, The Sealed Nectar, p. 204. ([http://www.webcitation.org/60uzg0jSV online])</ref><ref name="Hegira Volume 4 p 14"></ref>
|
Abu Rafi assassinated<ref name="webcitation.org" /><ref name="Hegira Volume 4 p 14"></ref>
|
*{{Bukhari|4|52|264}}, {{Bukhari|5|59|370}}, {{Bukhari|5|59|371}}, {{Bukhari|5|59|372}} and more<ref>{{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|page=204}}</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 482. "THE KILLING OF SALLAM IBN ABU'L-HUQAYQ"</ref>
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA100|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=100}}</ref>
|-
! style="background: #EEEEEE;" |7
|Khalid ibn Sufyan
|625<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187">Mubarakpuri, The Sealed Nectar, pp. 186-187. ([http://www.webcitation.org/60v1IUE4A online])</ref>

|Kill Khalid bin Sufyan, because there were reports he considered an attack on Medina and that he was inciting the people on Nakhla or Uranah to fight Muslims<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126">{{citation|title=Muhammad, Islam's first great general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA126|first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602|page=126}}</ref>
|
Khalid ibn Sufyan assassinated<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126"></ref>
|
*Musnad Ahmad 3:496<ref>[http://www.sunnah.org/ibadaat/tawassul_3.htm Sunnah.org], says Ahmad 3:496, al-Waqidi 2:533, [http://archive.is/hqM8x archive]</ref>
*{{Abudawud||1244|Hasan}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" />
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>{{citation|title=The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya|url=http://books.google.co.uk/books?id=klAKAQAAMAAJ&q|authors=Ismāʻīl ibn ʻUmar Ibn Kathīr|year=2000|publisher=Garnet|isbn=978-1859640098|page=190}} </ref>
|-
! style="background: #EEEEEE;" |8
|Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi
|March 625<ref name="Muhammad at Medina">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=34|quote=The expeditions to Hamra' al-Asad and Qatan (March and June 625)}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>

|Behead Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi because he was a prisoner of War captured during the Invasion of Hamra al-Asad, that Muhammad released once, but he took up arms against him again<ref name="Mubarakpuri, The Sealed Nectar p. 183">Mubarakpuri, The Sealed Nectar, p. 183. ([http://www.webcitation.org/60v0RdHwu online])</ref><ref name="Tabari 2008 141–142">{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|pages=141–142}} pp. 141-142</ref>
|
Abu 'Azzah beheaded by Ali<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Tabari 2008 141–142" />
|
*Tabari, Volume 7, The foundation of the community<ref name="Tabari 2008 141–142" />
|-
! style="background: #EEEEEE;" |9
|Muawiyah bin Al Mugheerah
|March 625<ref name="Muhammad at Medina" />

|Kill Muawiyah bin Al Mugheerah, because he was accused by Muhammad of being a spy. He went to Uthman (his cousin) for shelter, and Uthman arranged for his return to Mecca, but he stayed too long in Medina. After Muhammad heard he was still in Medina, he ordered his death<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 390.</ref>
|
Muawiyah bin Al Mugheerah captured and executed<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Muhammad pp. 755-756">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 755-756 (footnotes).</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |10
| style="background: #B6B6E3;" |Al-Harith bin Suwayd al-Ansari
|March 625<ref name="Muhammad at Medina" />
|Kill Al-Harith bin Suwayd<ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref> because according to some Islamic traditions, Allah revealed Qur'an 3:86-8, which indicated that those who reject Islam after accepting it should be punished.<ref name="Ze'ev Maghen" /> Al-Harith bin Suwayd was a Muslim who fought in the Battle of Uhud and killed some Muslims, he then joined the Quraysh and left Islam. After being threatened with those verses, Al-Harith sent his brother to Muhammad to ask for his forgiveness.<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26">S. A. Rahman, Punishment of Apostasy in Islam, pp. 25-26.</ref><ref name="ReferenceA">Asbab al-nuzul by al-Wahidi, Commentary of Quran 3:86, ([http://www.webcitation.org/61Bnjklqy online])</ref>
|
Conflicting reports

#Muhammad allowed his return but then decided to kill him. Al-Harith was beheaded by Uthman<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26" />
#Allah revealed Qur'an 3:89 and Al-Harith repented and "became a good Muslim"<ref name="ReferenceA" /><ref name="Ze'ev Maghen">{{cite web|url= https://books.google.it/books?id=eZQH0xCYiaAC&pg=PA44&lpg=PA44&dq=Al-Harith+bin+Suwayd+al-Ansari&source=bl&ots=7hmDxk25f0&sig=ghd1mLrN9L_R5o-6LNgdPyuZeEQ&hl=it&sa=X&ei=PLiyVOicH4jvaOCjgaAE&ved=0CCUQ6AEwATgU#v=onepage&q&f=false|title= After Hardship Cometh Ease: The Jews as Backdrop for Muslim |publisher= Walter de Gruyter|author= Ze'ev Maghen|date= 2006|page=44|archiveurl= |deadurl=no}}</ref>
|
*{{Quran-range|3|86|88}}<ref name="A. Rahman pp. 25-26" /><ref name="Ze'ev Maghen" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |11
|Abu Sufyan
|627<ref name="Abū Khalīl 2003 242">{{cite book|last=Abū Khalīl|first=Shawqī |title=[http://books.google.co.uk/books?id=8BziirH6UKMC&pg=PA242 Atlas of the Quran]|publisher= Dar-us-Salam|year=2003|isbn=978-9960897547|page=242}}</ref>

|Amr bin Umayyah al-Damri sent to assassinate Abu Sufyan (Quraysh leader)<ref name="Mubarakpuri, The Sealed Nectar p. 211">Mubarakpuri, The Sealed Nectar, p. 211. ([http://www.webcitation.org/60v1IUE4A online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
3 polytheists killed by Muslims<ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=147}}</ref>
|-
! style="background: #EEEEEE;" |12
| style="background: #FFD4D4;" |Banu Qurayza tribe
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>

|
Attack Banu Qurayza because according to Muslim tradition he had been ordered to do so by the angel Gabriel.<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205">Mubarakpuri, The Sealed Nectar, pp. 201-205. ([http://www.webcitation.org/60wWxNMpU online])</ref><ref name="Tafsir Ibn Kathir Juz'21">{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA213| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}}([http://www.tafsir.com/default.asp?sid=33&tid=41539 online])</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref name="Stillman140">Stillman, The Jews of Arab Lands: A History and Source Book, pp. 137-141.</ref><ref name="Inamdar">{{citation|title=Muhammad and the Rise of Islam: The Creation of Group Identity|url=http://books.google.co.uk/books?id=PNDXAAAAMAAJ&q|authors=Subhash C. Inamdar|year=2001|publisher=Psychosocial Press|isbn=1887841288|page=166 (footnotes)}}</ref> One of Muhammad's companions decided that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment,<ref name="Peters223" /><ref name="Stillman140" /><ref name="Oxford University Press">{{citation|title=The Life of Muhammad (Sirat Rasul Allah)|author= Ibn Ishaq, A. Guillaume (translator)|isbn= 978-0-19-636033-1 |year=2002|publisher= Oxford University Press|pages=461–464}} pp. 461–464.</ref><ref name="Adil">Adil, ''Muhammad: The Messenger of Islam'', p. 395f.</ref><ref name="The life of Mahomet">{{citation|title= The life of Mahomet| url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| author= William Muir|publisher=Kessinger Publishing| year=2003| isbn=9780766177413|page=329}}</ref> after which all male members of the tribe who had reached puberty were beheaded<ref name="Tafsir Ibn Kathir Juz'21" /><ref name="Kister 1990 p. 54">Kister (1990), Society and religion from Jāhiliyya to Islam, p. 54.</ref>
|
Muslims: 2 killed<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /> Non-Muslims:

#600-900 beheaded (Tabari, Ibn Hisham) <ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /><ref name="Tafsir Ibn Kathir Juz'21" /><ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&pg=PA201| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=35–36}} pp. 35–36</ref>
#All Males and 1 woman beheaded (Hadith)<ref>{{abudawud|14|2665}}</ref><ref>{{Bukhari|4|52|280}}</ref>
|
*{{quran|33|26}},<ref name="Tafsir Ibn Kathir Juz'21" /> Qur'an 33:09 & 33:10<ref>{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA194| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}} ([http://www.tafsir.com/default.asp?sid=33&tid=41359 online])</ref><ref>Muhammad Husayn Haykal, The Life of Muhammad, p. 338.</ref>
*{{abudawud|38|4390}}
*{{Bukhari|4|52|68}}, {{Bukhari|4|57|66}} and more
*Tabari, Volume 8, Victory of Islam<ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504|pages=35–36}} pp. 35–36.</ref>
|-
! style="background: #EEEEEE;" |13
|Abdullah ibn Ubayy
|December 627<ref name="Abū Khalīl 2003 242" /> (during Invasion of Banu Mustaliq<ref>Mubarakpuri, The Sealed Nectar, p. 208-210. ([http://www.webcitation.org/60wabZqtW online])</ref> )
| style="background: #DEFFD4;" |Kill Abdullah ibn Ubayy, to whom verse 63:8 refers, and who was accused by Muhammad of slandering his family by spreading false rumors about Aisha (his wife).<ref>{{citation|title=Tafsir Ibn Kathir Juz' 18 (Part 18): Al-Muminum 1 to Al-Furqan 20 2nd Edition|authors=Ibn Kathīr, Muhammad Saed Abdul-Rahman|url=http://books.google.co.uk/books?id=UXIMSE5E-soC&pg=PA77|year=2009|publisher=MSA Publication Limited
|isbn=9781861797223|pages=77}} </ref> His son offered to behead him<ref>Mubarakpuri, The Sealed Nectar, pp. 209-210. ([http://www.webcitation.org/60wabZqtW online])</ref><ref>{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461|page=354}}</ref>
|
Muhammad calls off assassination and says to Umar "if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him"<ref name="Mubarakpuri, The Sealed Nectar p. 210">Mubarakpuri, The Sealed Nectar, p. 210. ([http://www.webcitation.org/60wabZqtW online])</ref> Later he reveals a Quran verse forbidding Muslims from attending the funeral of disbelievers and "hypocrites"<ref>{{citation|title=Tafsir Ibn Kathir (Volume 4), Volume 4|url=http://books.google.co.uk/books?id=bT8A7qQ-7ZoC&pg=PA490|page=490}}</ref><ref>{{citation|title=Tafsir Ibn Kathir Juz' 10 (Part 10): Al-Anfal 41 To At-Tauba 92|url=http://books.google.co.uk/books?id=9PL5jJ_ZOI0C&pg=PA221|first=Muhammad Saed | last=Rahman |year=2008 | publisher=MSA publication limited | isbn=9781861795786|page=221}}</ref>
|
*{{Quran-range|63|7|8}}
*{{Bukhari|6|60|424}}
*{{Bukhari|5|59|462}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar p. 210" />
|-
! style="background: #EEEEEE;" |14
|Al-Yusayr ibn Rizam
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill Al-Yusayr ibn Rizam because Muhammad heard that his group was preparing to attack him<ref name="William Muir p. 17">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 17</ref><ref name="Mubarakpuri, The Sealed Nectar p. 241">Mubarakpuri, The Sealed Nectar, p. 241. ([http://www.webcitation.org/60y5XJmQz online])</ref>
|
30 killed by Muslims<ref name="William Muir p. 17" /><ref name="Mubarakpuri, The Sealed Nectar p. 241" />
|
*Tirmidhi no. 3923<ref>[http://www.box.net/shared/xvsxnaj7el Tirmidhi (Partial translation)], see no. 3923, p. 182.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>{{cite book|authors=Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press|page=665|quote=Abdullah b. Rawaha's raid to kill al-Yusayr b. Rizam}}</ref>
|-
! style="background: #EEEEEE;" |15
| style="background: #B6B6E3;" |Eight men from 'Ukil
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill 8 men who came to him and converted to Islam, but then apostatized, killed one Muslim and drove off with Muhammad's camels<ref name="William Muir pp. 18-19">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, pp. 18-19.</ref>
|
Muslims: 1 killed Non-Muslims: 8 tortured to death<ref name="William Muir pp. 18-19" /><ref>{{Bukhari|1|4|234}}</ref>
|
*{{Quran-range|5|33|39}}<ref name="William Muir pp. 18-19" /><ref>[http://books.google.co.uk/books?id=ZmSQPIkTyN0C&pg=PA392 Tafsir ibn Kathir, Surai Madiah 5:39, "The Punishment of those who cause mischief in the Land"], and [http://www.tafsir.com/default.asp?sid=5&tid=13751 Tafsir ibn Kathir, 5:39, Text version]</ref>
*{{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}} and more
|-
! style="background: #EEEEEE;" |16
|Rifa’ah bin Qays
|629<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA123|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=123}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 242">Mubarakpuri, The Sealed Nectar, p. 242. ([http://www.webcitation.org/60y5XJmQz online])</ref>

|To kill Rifa’ah bin Qays, because Muhammad heard they were allegedly enticing the people of Qais to fight him<ref name="Mubarakpuri, The Sealed Nectar p. 242" />
|
1 beheaded,<ref name="Muhammad pp. 671-672">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 671-672.</ref> 4 women captured by Muslims<ref name="Volume 8, Victory of Islam">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=151}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 671-672" />
*Tabari, Volume 8, History of Islam<ref name="Volume 8, Victory of Islam" />
|-
! style="background: #EEEEEE;" |17
|Abdullah bin Khatal
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333">{{citation|title=Muhammad: a prophet for all humanity|url= http://books.google.co.uk/books?id=k8xyO3fQkccC&pg=PT327
| first=Maulana |last=Wahid Khan|year=2002|publisher=Goodword |pages=327–333}}</ref><ref name="ReferenceB">{{Bukhari|5|59|582}}</ref><ref name="Mubarakpuri, The Sealed Nectar p. 254">Mubarakpuri, The Sealed Nectar, p. 254.</ref>
| style="background: #FFF3D4;" |Kill Abdullah bin Khatal for killing a slave and fleeing, as well and for reciting poems insulting Muhammad<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
2 Muslims execute him, after finding him hiding under the curtains of the Ka'aba<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
*{{Bukhari|5|59|582}}, {{Bukhari|3|29|72}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 551.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=174}}</ref>
|-
! style="background: #EEEEEE;" |18
| style="background: #FFD4D4;" |'''Fartana'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" /><ref name="Hussain Haykal p. 440">Hussain Haykal, The Life of Mohammed, p. 440.</ref>
| style="background: #FFF3D4;" |Kill Fartana (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
Fartana is killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Hussain Haykal p. 440" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 550.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.406</ref>
|-
! style="background: #EEEEEE;" |19
| style="background: #FFD4D4;" |'''Quraybah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Quraybah (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" />
|
Quraybah converts to Islam and is pardoned<ref name="Wahid 327-333" /><ref name="Sa'd 1967 174" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406" />
|-
! style="background: #EEEEEE;" |20
|Huwayrith ibn Nafidh
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |When Muhammad's daughters were fleeing Medina, he stabbed their camels, causing injuries. He was a poet who "disgraced and abused" Islam<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68">S. A. Rahman, Punishment of Apostasy in Islam, p. 68.</ref>
|
Huwayrith ibn Nafidh killed<ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" /> by Ali<ref name="Wahid 327-333" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |21
| style="background: #B6B6E3;" |Miqyas ibn Subabah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Miqyas killed a Muslim who accidentally killed his brother, and escaped to Mecca and became an apostate by embracing polytheism<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Muhammad p. 551" /><ref name="A. Rahman p. 68" />
|
Miqyas killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |22
| style="background: #FFD4D4;" |'''Sara'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Ibn Ishaq says Muhammad ordered Sara be killed because she "had insulted him in Mecca"<ref name="Muhammad p. 551" /><ref name="Wahid 327-333" />
|
Conflicting reports:

#Ibn Ishaq reports that she embraced Islam but was killed later, during the time of Umar<ref name="Muhammad p. 551" />
#Tabari reports she was killed<ref name="books.google.com">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=179-180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="books.google.com" />
|-
! style="background: #EEEEEE;" |23
|Harith ibn Hisham
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Harith ibn Hisham, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />, though he was among those who fought against the Muslims in the battle of Uhud<ref>{{Al Tirmidhi||5|44|3004}}.</ref>>
|
According to Ibn Sa'd, Zubayr ibn Abi Umayyah and Harith ibn Hisham both sought refuge in a Muslim relatives house, the relative pleaded with Muhammad for mercy, so he pardoned them on the condition they embrace Islam<ref name="Wahid 327-333" /><ref name="Sa'd 1967 179">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=179}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 179" />
|-
! style="background: #EEEEEE;" |24
|Zubayr ibn Abi Umayyah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Zubayr ibn Abi Umayyah, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
See above result<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |25
|'''al-Aswad al-Ansi'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FDFF75;" |Muhammad sent a messenger to Yemen instructing that al-Aswad al-Ansi (not to be confused with Habbar al-Aswad) should be killed because he was a "false prophet"<ref name="The last years of the Prophet">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=167}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref> and a "liar"<ref name="ReferenceC">{{Bukhari|5|59|662}}</ref>. Al-Baladhuri reports that al-Aswad was a false prophet and refused Muhammad's invitation to accept Islam.<ref name="Baladhuri">Abu-l Abbas Ahmad Ibn Jabir al-Baladhuri, "Futuh al-Buldan", Chapter XXI: Al-Aswad al-‘Ansi and those in al-Yaman who apostatized with him, translated by Philip Khuri Hitti, 1916, New York: Columbia University</ref>
|
Tabari reports that al-Aswad al-Ansi was killed the day before Muhammad's own death after he sent a messenger to persuade the local al-Abna' people to kill him<ref name="The last years of the Prophet" /><ref name="ReferenceC" /> Al Baladhuri adds further detail that Muhammad chose this plan because the al-Abna' already had grievances against al-Aswad.<ref name="Baladhuri" />
|
*{{Bukhari|5|59|662}}, {{Bukhari|4|56|817}}
*Tabari, Volume 9, The last years of the Prophet<ref name="The last years of the Prophet" />
|-
! style="background: #EEEEEE;" |26
|Ikrimah ibn Abu Jahl
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Kill Ikrimah ibn Abu Jahl, bcause he was hostile to Muhammad like his father Abu Jahl<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
Conflicting reports

#Ibn Ishaq says, his wife "became a Muslim and asked for immunity for him and the apostle gave it"<ref name="Muhammad p. 551" />
#Tabari says he was "eliminated"<ref name="http">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="http" />
|-
! style="background: #EEEEEE;" |27
|Wahshi ibn Harb
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Wahshi ibn Harb, for killing Muhammad's uncle during the Battle of Uhud<ref name="Wahid 327-333" />
|
Wahshi ibn Harb pardoned by Muhammad after he asks for forgiveness and offers to convert to Islam<ref name="Wahid 327-333" /><ref name="Ibn Sa'd p. 179">Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 179.</ref>
|
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Ibn Sa'd p. 179" />
|-
! style="background: #EEEEEE;" |28
|'''Ka'b ibn Zuhayr ibn Abi Sulama'''
|After Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Assassinate Ka'b ibn Zuhayr ibn Abi Sulama for writing satirical poems about Muhammad<ref name="Wahid 327-333" /><ref>M. Th. Houtsma, E.J. Brill's first encyclopedia of Islam, 1913-1936, p. 584.</ref><ref name="Mubarakpuri, The Sealed Nectar p. 287">Mubarakpuri, The Sealed Nectar, p. 287.</ref>. One of his poems recorded by Ibn Ishaq includes the line, "I was told that the Messenger of Allah threatened me (with death), but with the Messenger of Allah I have hope of finding pardon"<ref name="Muhammad p. 597-601">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597-601.</ref>.
|
Ibn Ishaq wrote that when one of the Ansar asked permission to behead Ka'b, "the apostle told him to let him alone because he had come repentant breaking from his past", so he was pardoned<ref name="Muhammad p. 597-601" /><ref name="Mubarakpuri, The Sealed Nectar p. 287" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 597-601" />
|-
! style="background: #EEEEEE;" |29
|'''Al-Harith bin al-Talatil'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |For mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Al-Harith bin al-Talatil is killed by Ali<ref name="Wahid 327-333" /><ref name="Umar Ibn Kathīr p. 57">Ismāʻīl ibn ʻUmar Ibn Kathīr, Trevor Le Gassick (translator), The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya, p. 57.</ref>
|
*Ibn Kathir's Sira al-Nabawiyya<ref name="Umar Ibn Kathīr p. 57" />
|-
! style="background: #EEEEEE;" |30
|'''Abdullah ibn Ziba'ra'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Abdullah ibn Ziba'ra, for writing insulting poems about Muhammad<ref name="Wahid 327-333" />
|
Ibn Hisham reports that Abdullah ibn Ziba'ra repented and converted to Islam, so Muhammad pardoned him<ref name="Wahid 327-333" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 556</ref> and that he had fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597</ref>
|
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.417</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir<ref>Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 174.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |31
|'''Hubayrah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Hubayrah (cousin of al Ziba'ra), for mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Tabari Volume 39 states, Hubayrah "ran away when Mecca was conquered, and died in Najran as an infidel"<ref name="Wahid 327-333" />. Ibn Ishaq reports that he fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597" />
|
*Tabari, Volume 39, Biographies of the Prophet's companions and their successors<ref>{{citation|title=Biographies of the Prophet's companions and their successors|url=http://books.google.co.uk/books?id=czSP046th6IC&printsec=frontcover|authors=Tabari, Ella Landau-Tasseron|year=1998|publisher=State University of New York Press
|isbn=0791428192|page=196 (footnote 852)}}</ref>
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |32
| style="background: #FFD4D4;" |Hind bint Utbah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Hind bint Utbah (wife of Abu Sufyan) for cutting out the heart of Muhammad's uncle Hamza after he died, during the Battle of Uhud<ref name="Wahid 327-333" />
|
Tabari said, Hind "swore allegiance and became a Muslim.",<ref name="Tabari, Michael Fishbein p. 181">Al Tabari, Michael Fishbein (translator), Volume 8, Victory of Islam, p. 181.</ref> she was pardoned by Muhammad<ref name="Wahid 327-333" />
|
*{{abudawud|33|4153}}
*Tabari, Volume 8, History of Islam<ref name="Tabari, Michael Fishbein p. 181" />
|-
! style="background: #E3E3B6;" |33
|Amr ibn Jihash (convert to Islam)<ref name="Muhammad Saed Abdul-Rahman p. 44">Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 44. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|During the Invasion of Banu Nadir<ref name="Muhammad Saed Abdul-Rahman p. 44" /> (Aug 625)<ref>Tabari, The foundation of the community, p.161.</ref>
|According to Ibn Kathir and Ibn Ishaq, Muhammad said to Yamin bim Umayr, about Amr ibn Jash "Have you seen the way your cousin has treated me and what he proposed to do?"<ref name="Muhammad p. 438">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 438.</ref><ref name="Muhammad Saed Abdul-Rahman p. 44"></ref> Muhammad accused him of trying to assassinate him<ref>Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 43. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|
Amr ibn Jihash is assassinated after a Muslim offers a reward for his killing<ref name="Muhammad Saed Abdul-Rahman p. 44"></ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 438" />
|-
! style="background: #EEEEEE;" |34
|'''King or Prince of Dumatul Jandal'''
|October 630<ref>{{cite book|last=Abu Khalil|first=Shawqi|url=http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960897714|page=239}}</ref>
| style="background: #D4F4FF;" |Attack the chief of Duma for Jizyah and booty<ref name="books.google.co.uk">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&printsec=frontcover|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=58–59}} pp. 58–59. ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>Mubarakpuri, The Sealed Nectar, p. 277.</ref>
|
1 killed, 2 taken captive. The Chief of Duma was released unharmed.<ref>{{cite book|last=Muir|first=William|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&pg=PA458|title=Life of Mahomet|date=10 August 2003|publisher=Kessinger Publishing Co|isbn=978-0766177413|pages=458–459}}</ref>
|
*{{abudawud|19|3031}}
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?ei=AUL5Tf7sN8jIsgaVreXVDw&ct=result&id=_vnXAAAAMAAJ&dq|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=205}}</ref>
*Tabari, Volume 9, The last years of the Prophet<ref name="books.google.co.uk" />
|-
! style="background: #EEEEEE;" |35
|Umaiya bin Khalaf Abi Safwan
|Unknown
|Kill Umaiya bin Khalaf, Muhammad's reason is unknown.<ref name="The life and times of Muhammad">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=187}}. ISBN 9781568331126</ref> But Bilal wanted to kill him for torturing him<ref name="Haykal, Ismaʼil R 1976, p. 229">"''This Umayyah was Bilal's previous master who used to torture him by forcing him down to the ground''" - Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 229.</ref>
|
Umaiya bin Khalaf killed by Bilal<ref name="The life and times of Muhammad" /><ref name="Haykal, Ismaʼil R 1976, p. 229" />
|
*{{Bukhari|4|56|826}}
|-
! style="background: #E3E3B6;" |36
| style="background: #FFD4D4;" |'''Blind man's wife/concubine'''
|Unknown
| style="background: #DEFFD4;" |Killed by a Muslim on his own initiative because the woman insulted Muhammad. When Muhammad learned what had happened he said no retaliation is payable for her blood.<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348">{{Abudawud|38|4348}}</ref>
|
Blind Muslim kills his wife/concubine<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348" />
|
*{{abudawud|38|4348}}
*{{Al Nasai||5|37|4075}}
|-
! style="background: #EEEEEE;" |37
|Ibn Sunayna
|Unknown
|Muhammad reportedly ordered his followers to "kill any Jew that falls into your power", Muhayissa heard this and went out to kill Ibn Sunayna (a Jew)<ref name="Jewish Publication Society">{{cite book|author=Norman A. Stillman|url=http://books.google.co.uk/books?id=bFN2ismyhEYC&pg=PA128|title=The Jews of Arab lands: a history and source book|year=2003|publisher=Jewish Publication Society|page=128}} ISBN 9780827601987</ref><ref name="Sir John Bagot Glubb p. 199">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=199}} ISBN 9781568331126</ref>
|
Ibn Sunayna killed by Muhayissa<ref name="Jewish Publication Society" /><ref name="Sir John Bagot Glubb p. 199" />
|
*{{abudawud|19|2996}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 369.</ref>
|-
! style="background: #EEEEEE;" |38
| style="background: #B6B6E3;" |'''Abdallah ibn Sa'd ibn Abi Sarh'''
|During/after Conquest of Mecca<ref name="Wahid 327-333" />
(Jan 630)[
| style="background: #DEFFD4;" |Kill Abdallah ibn Sa‘ad, because he became and apostate (left Islam) and fled to Mecca. He also claimed that he was the one who wrote certain verses of the Qur'an and started to mock Muhammad, which made him angry<ref name="Sir. William 1861 131">{{citation|title=The life of Mahomet|url= http://books.google.co.uk/books?id=Feo9AAAAYAAJ&pg=PA131 |first=Muir| last=Sir. William|year=1861 | publisher=Abe books|page=131}}</ref>
|
On the day of the Conquest of Mecca, Abdallah ibn Sa'd ibn Abi Sarh accepted Islam again<ref name="Tabari ibn Sarh">Al-Tabari, "History of al-Tabari Vol. 9 - The Last Years of the Prophet", transl. Ismail K. Poonawala, p.148, Albany: State University of New York Press</ref>. A misunderstanding leads to his pardoning. He was brought in front of Muhammad and offered his loyalty, Muhammad upheld his hand to indicate that his followers should kill him, but the Muslims thought he pardoned him.<ref name="Sir. William 1861 131" /> He said "Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?"<ref>{{abudawud|38|4346}}</ref>
|
*{{abudawud|38|4346}}, {{abudawud|14|2677}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Al-Tabari, History Vol.9<ref name="Tabari ibn Sarh" />
|-
! style="background: #E3E3B6;" |39
|'''Ibn an-Nawwahah'''
|Unknown
| style="background: #FDFF75;" |Ibn Kathir and Sunan Abu Dawud record that Muhammad once said about Ibn an-Nawwahah "I would have cut off your head, if it was not that emissaries are not killed" because he claimed Musaylimah was a Prophet, so Abdullah ibn Masud killed Ibn an-Nawwahah when he was no longer an emissary<ref name="Mubarakpuri p. 379">Shaykh Safiur Rahman Al Mubarakpuri, Ismāʻīl ibn ʻUmar Ibn Kathīr, Ṣafī al-Raḥmān Mubārakfūrī, Tafsir Ibn Kathir (Volume 4), Volume 4, p. 379. ([http://www.webcitation.org/619xF7mgV online])</ref><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
Abdullah ibn Masud beheads Ibn an-Nawwahah<ref name="Mubarakpuri p. 379" /><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
*{{abudawud|14|2756}}
*Tabari, Volume 10, Conquest of Arabia<ref>{{citation|title=The conquest of Arabia|url=http://books.google.co.uk/books?id=VA5Uke7IpHkC&pg=PA16|first=Al|last=Tabari|year=1993|publisher=State University of New York Press
|isbn=978-0791410714|page=107}}</ref>
|-
! style="background: #EEEEEE;" |40
|Nameless spy
|Unknown
|Kill a man Muhammad suspected of being a spy<ref name="The Middle East p. 423">The Middle East: Abstracts and index, Part 1, p. 423.</ref><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
Salama bin Al-Akwa chases and kills the suspected spy<ref name="The Middle East p. 423" /><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
*{{Bukhari|4|52|286}}
|-
! style="background: #EEEEEE;" |41
|Man from Aslam tribe
|Unknown
|Kill a man from the Aslam tribe for Adultery<ref name="Nabil A. Haroun p. 9">Dr. Nabil A. Haroun, Islamic Books, ISBN 9773161277, Teach Yourself Islam, p. 9.</ref><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
Man from Aslam tribe stoned to death<ref name="Nabil A. Haroun p. 9" /><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
*{{Abudawud|38|4414}}
|-
! style="background: #EEEEEE;" |42
|'''Kinana ibn al-Rabi ibn Abu al-Huqayq'''
|July 628<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 755, 763.</ref>
| style="background: #D4F4FF;" |Torture Kinana ibn al-Rabi to find location of allegedly hidden treasure of Banu Nadir<ref name="Mubarakpuri 1996 p. 372">Mubarakpuri (1996), The sealed nectar: biography of the Noble Prophet, p. 372.</ref><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
Kinana ibn al-Rabi ibn Abu al-Huqayq beheaded after being tortured with fire<ref name="Mubarakpuri 1996 p. 372" /><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
*{{abudawud|19|3000}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator). 1956. The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p.515</ref>
|-
! style="background: #EEEEEE;" |43
|'''Bahilah and Banu Khath'am tribes'''
|632
| style="background: #FDFF75;" |Muhammad sends Jarir ibn-'Abdullah to destroy the Ka'aba of Yemen, Dhu-l-Khalasah, which was the subject of idolatry. Jarir reports back to Muhammad of the destruction and killings, which Muhammad approves.
|
100 men of the Bahilah, and 200 of banu-Khath'am were killed in order to destroy the idol of Dur l-Khalasa<ref name="Hisham ibn al kalbi">Ibn al Kalbi, Hisham (1952). The book of idols: being a translation from the Arabic of the Kitāb al-asnām. Princeton University Press. pp. 31–2</ref>
|
*{{Bukhari|5|59|641}}, {{Bukhari|4|52|262}}, {{Bukhari|4|52|310}}
*Hisham ibn al Kalbi, [https://books.google.com/books?id=G4HXAAAAMAAJ The Book of Idols]<ref name="Hisham ibn al kalbi" />
|-
! style="background: #FFD4D4;" |44
|Unknown laughing woman from Banu Qurayza tribe.
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>
|The woman was conversing with A'isha and laughing, as her men were killed by Muhammad in the market. Suddenly someone called her and told that she will be killed, because of something she did (threw the millstone on Khallad b. Suwayd and killed him). She was then taken away and beheaded. A'isha used to say, "I shall never forget my wonder at her good spirits, gladness and her loud laughter when all the time she knew that she would be killed"
|
Woman was then taken away and beheaded.
|
* Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765.</ref>
* Abd Al Malik Ibn Hisham - The Prophetic Biography (Sirah Of Ibnu Hisham) - 1st Edition - DKI, pp. 467-468<ref>Abd Al Malik Ibn Hisham - The Prophetic Biography (Sirah Of Ibnu Hisham) - 1st Edition - DKI, pp. 466-468</ref>
|} 

==See Also==

{{Hub4|Muhammad|Muhammad}}

{{Template:Translation-links-english|[[Списък с убийствата, заповядани или подкрепени от Мухаммад|Bulgarian]], [[Seznam vrazd narizenych nebo podporovanych Mohamedem|Czech]], [[Lista di Uccisioni Ordinati o Sotenuti da Maometto|Italian]], [[Lista de asesinatos ordenados o apoyados por Mahoma|Spanish]]}}

==External Links==

*[{{Reference archive|1=http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm|2=2012-08-25}} The proof of the necessity of killing anyone who curses the Prophet or finds fault with him] ''- Muslim website''
*[{{Reference archive|1=http://www.reddit.com/r/exmuslim/comments/tql65/full_rejoinder_to_balqis_rebuttal_of_wikiislam/|2=2012-09-10}} Full rejoinder to Balqis' rebuttal of WikiIslam Assassination List] ''- r/exmuslim user responds to objections raised by apologists''

==Main Sources==
{{refbegin}}
* {{citation|title=When the Moon Split|url=http://books.google.co.uk/books?id=xJL6gxPUV4EC&pg=PA147| first=Saifur Rahman Al|last=Mubarakpuri |year=2002|publisher=DarusSalam|isbn=978-9960-897-28-8}}
* {{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications}}. Note: This is the free version available on Google Books
* {{citation|title=The sealed nectar: biography of the Noble Prophet|url=http://books.google.co.uk/books?id=r_80rJHIaOMC&pg=PA244 | first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|isbn=978-9960-899-55-8 }}
* {{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=1998|publisher=Oxford University Press}}
* {{cite book|last=Abu Khalil|first=Shawqi|url= http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960-897-71-4}}
* {{citation|title= The life of Mahomet and history of Islam to the era of the Hegira, Volume 4|url=http://books.google.co.uk/books?id=Feo9AAAAYAAJ&printsec=frontcover| first=William|last=Muir|year=1861|publisher=Smith, Elder & Co}}
*{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461}}
*{{citation|title=Muhammad, Islams first general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA198| first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602}}
*{{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=2003|publisher=Darussalam publishers Ltd|isbn=978-9960897189}}
*{{cite book|last=Ibn Hisham, Ibn Ishaq|first=Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press}}
{{refend}}

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

[[Category:Muhammad]]
[[Category:Jihad]]
[[bg:Списък с убийствата, заповядани или подкрепени от Мухаммад]]
[[Category:Sacred history]]
[[Category:Sirah]]
[[Category:Muhammad's contemporaries]]

Talk:Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T17:40:14Z

Graves: signing off

='Qur'an Text/Transliteration' links=
I'm not sure how to go about fixing this. In the first section, The 'Qur'an Text/Transliteration' links to islamicnature.com no longer work. (They probably removed or re-named it when they found out that you linked to it.
I'm not sure why the editor chose to link to islamicnature.com as opposed to usc.edu nor why transliteration was needed here as opposed to other places, but the links no longer work.
:There's no need to fix it. All those links are archived and still fully accessible (via WebCite). When readers click on them, they are taken straight to the surviving archive. The reason why I chose to link to islamicnature.com as opposed to usc.edu is pretty obvious; usc.edu does not provide a literal translation. And the 'Qur'an Text/Transliteration' links are easy to fix; just replace the uppercase Qs with lowercase ones in the URLs. I'll do that now. [[User:Sahab|--Sahab]] ([[User talk:Sahab|talk]]) 13:21, 20 August 2014 (PDT)

=Suggestion: Subdivide fatwas into their own sections to increase readability=
I suggest to: Subdivide fatwas into their own sections to increase readability
[[User:Graves|Graves]] ([[User talk:Graves|talk]]) 17:40, 25 July 2021 (UTC)

Talk:Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T17:39:54Z

Graves: /* 'Qur'an Text/Transliteration' links */

Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T17:37:03Z

Graves: fatwa saying that Woman shouldn't divorce even if her husband lied to her and married other women

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

Lying is generally considered a sin for believers by Islamic jurists, but this is not a blanket judgement. The tradition records Muhammad lying and [[Qur'an, Hadith and Scholars:Muhammad and Oaths|breaking oaths]] on a number of occasions when it served his purpose, particularly when it came to warfare. Such was his fodness for the tactic that there are two instances of [[sahih]] hadith recording his saying: "war is deceit." In addition, Allah himself is recorded as being "the best deceiver" and leading those he disapproves of to the fire; in fact, according to the doctrine of [[Qur'an, Hadith and Scholars:Predestination|qadr]] all those who go to hell are deliberately decieved by Allah into this final doom.

==Qur'an==

===Allah===

===="Best Deceiver"====

The Qur'an openly states many times that Allah is the "best deceiver", for more info on this idea see: [[Allah the Best Deceiver]].<nowiki></ref></nowiki>

{{quote |{{Qtt|3|54}}|
'''Arabic:''' ومكروا ومكر الله والله خير الماكرين

'''Transliteration:''' Wamakaroo wamakara Allahu waAllahu khayru almakireena

'''Literal:''' And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/3/lang/englishliteral/|2=2011-08-25}} 3. Ali-Imran - The Family Of 'Imran (سورة آل عمران) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|7|99}}|
'''Arabic:''' افامنوا مكر الله فلايامن مكر الله الا القوم الخاسرون

'''Transliteration:''' Afaaminoo makra Allahi fala ya/manu makra Allahi illa alqawmu alkhasiroona
'''Literal:''' Did they secure God's scheme/deceit ? So no(one) trusts God's scheme/deceit except the nation the losers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/7/lang/englishliteral/|2=2011-08-25}} 7. Al-A'raf - The Heights (سورة الأعراف) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|8|30}}|
'''Arabic:''' واذ يمكر بك الذين كفروا ليثبتوك او يقتلوك او يخرجوك ويمكرون ويمكر الله والله خير الماكرين

'''Transliteration:''' Wa-ith yamkuru bika allatheena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru Allahu waAllahu khayru almakireena
'''Literal:''' And when those who disbelieved deceive/scheme at you to affix/affirm you, or kill you, or bring you out, and they scheme/deceive , and God deceives/schemes and God (is) best (of) the deceivers/schemers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/8/lang/englishliteral/|2=2011-08-25}} 8. Al-Anfal - Spoils Of War (سورة الأنفال) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|10|21}}|
'''Arabic:''' واذا اذقنا الناس رحمة من بعد ضراء مستهم اذا لهم مكر في اياتنا قل الله اسرع مكرا ان رسلنا يكتبون ماتمكرون

'''Transliteration:''' Wa-itha athaqna alnnasa rahmatan min baAAdi darraa massat-hum itha lahum makrun fee ayatina quli Allahu asraAAu makran inna rusulana yaktuboona ma tamkuroona
'''Literal:''' And if We made the people taste/experience mercy from after calamity/disastrous distress touched them, then for them (is) cheatery/deceit/schemes in Our verses/evidences . Say: "God (is) quicker/faster (in) cunning/scheming , that Our messengers write what you cheat/ deceive/scheme."<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/10/lang/englishliteral/|2=2011-08-25}} 10. Yunus - Jonah (سورة يونس) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|13|42}}|
'''Arabic:''' وقد مكر الذين من قبلهم فلله المكر جميعا يعلم ماتكسب كل نفس وسيعلم الكفار لمن عقبى الدار

'''Transliteration:''' Waqad makara allatheena min qablihim falillahi almakru jameeAAan yaAAlamu ma taksibu kullu nafsin wasayaAAlamu alkuffaru liman AAuqba alddari
'''Literal:''' And those from before them had cheated/deceived/schemed, so to God (is) all the cheatery/deceit/scheme. He knows what every self gains/acquires , and the disbelievers will know to whom (is) the house's/home's end/turn (result).<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/13/lang/englishliteral/|2=2011-08-25}} 13. Ar-Ra'd - The Thunder (سورة الرعد) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

====Created Christianity Through Deception====

{{Quote|{{Quran-range|4|157|158}}|That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- '''but they killed him not, nor crucified him, but so it was made to appear to them''', and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- '''Nay, Allah raised him up unto Himself'''; and Allah is Exalted in Power, Wise;- }}

====Deceived Muslims====

{{Quote|{{Quran-range|8|43|44}}| Remember in thy dream '''Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged''', and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). }}

===Breaking Oaths===

The Qur'an tells us that Allah will not call Muslims to account for what is "futile in their oaths", and deliberately breaking oaths is not much of a problem because they will be forgiven if they fast for three days.

{{Quote|{{Quran|2|225}}|'''Allah will not call you to account for thoughtlessness in your oaths''', but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. }}

{{Quote|{{Quran|5|89}}|'''Allah will not call you to account for what is futile in your oaths''', but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, '''fast for three days. That is the expiation for the oaths ye have sworn'''. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful.}}

{{Quote|{{Quran|66|2}}|'''Allah has already ordained for you, (O men), the dissolution of your oaths''' (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom. }}
The words "in some cases" of the above verse are not present in the original Arabic text. So this verse could even be giving Muslims a carte blanche to break oaths.

===Taqiyya===
Main article, [[Taqiyya]]

The following Qur'anic verses form the basis of the mainly Shi'ite doctrine of [[taqiyya]], although, as you will see in the section on Sunni scholars, some Sunnis have endorsed the practice as well. The idea behind taqiyya is that Muslim can lie about their faith to preserve their life and property in the face of religious oppression.

{{Quote|{{Quran|3|28}}|Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: '''except by way of precaution''', that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.}}

{{Quote|{{Quran|16|106}}|Any one who, after accepting faith in Allah, utters Unbelief,- '''except under compulsion''', his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty..}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|7|71|662}}| Narrated Abdullah bin Umar: Two men came from the East and addressed the people who wondered at their eloquent speeches. On that '''Allah's Apostle said 'Some eloquent speech is as effective as magic'''.'}}

{{Quote|{{Bukhari|4|52|147}}|Narrated Sahl bin Sad As-Sa'idi: ...Allah's Apostle said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, '''another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise'''."}}

{{Quote|{{Bukhari|4|53|408}}|Narrated Al-Bara: When the Prophet intended to perform the 'Umra he sent a person to the people of Mecca asking their permission to enter Mecca. They stipulated that he would not stay for more than three days and would not enter it except with sheathed arms and would not preach (Islam) to any of them. So Ali bin Abi-Talib started writing the treaty between them. He wrote, "This is what Muhammad, Apostle of Allah has agreed to." The (Meccans) said, "If we knew that you (Muhammad) are the Apostle of Allah, then we would not have prevented you and would have followed you. But write, 'This is what Muhammad bin 'Abdullah has agreed to..' " On that Allah's Apostle said, "By Allah, I am Muhammad bin 'Abdullah, and, by Allah, I am Apostle of 'Allah." Allah's Apostle used not to write; so he asked 'Ali to erase the expression of Apostle of Allah. On that 'Ali said, "By Allah I will never erase it." Allah's Apostle said (to 'Ali), "Let me see the paper." When 'Ali showed him the paper,''' the Prophet erased the expression with his own hand.''' When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed. }}

{{Quote|{{Bukhari|3|49|857}}|Narrated Um Kulthum bint Uqba:

That she heard Allah's Apostle saying, "'''He who makes peace between the people by inventing good information or saying good things, is not a liar'''."}}

====Breaking Oaths====

In Sahih Bukhari we find narrations telling us Prophet Muhammad had said if he took an oath and later found something else better, he would do "what is better" and expiate his oath.

{{Quote|{{Bukhari|7|67|427}}|

Narrated Zahdam:

We were in the company of Abu Musa Al-Ash'ari and there were friendly relations between us and this tribe of Jarm. Abu Musa was presented with a dish containing chicken. Among the people there was sitting a red-faced man who did not come near the food. Abu Musa said (to him), "Come on (and eat), for I have seen Allah's Apostle eating of it (i.e. chicken)." He said, "I have seen it eating something (dirty) and since then I have disliked it, and have taken an oath that I shall not eat it ' Abu Musa said, "Come on, I will tell you (or narrate to you). Once I went to Allah s Apostle with a group of Al-Ash'ariyin, and met him while he was angry, distributing some camels of Rakat. We asked for mounts but he took an oath that he would not give us any mounts, and added, 'I have nothing to mount you on' In the meantime some camels of booty were brought to Allah's Apostle and he asked twice, 'Where are Al-Ash'ariyin?" So he gave us five white camels with big humps. We stayed for a short while (after we had covered a little distance), and then I said to my companions, "Allah's Apostle has forgotten his oath. By Allah, if we do not remind Allah's Apostle of his oath, we will never be successful." So we returned to the Prophet and said, '''"O Allah's Apostle! We asked you for mounts, but you took an oath that you would not give us any mounts; we think that you have forgotten your oath.'''' He said, 'It is Allah Who has given you mounts. '''By Allah, and Allah willing, if I take an oath and later find something else better than that. then I do what is better and expiate my oath.'''' "}}

{{Quote|{{Bukhari|9|89|260}}|
Narrated 'Abdur-Rahman bin Samura:

The Prophet said, "O 'Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand then you will be held responsible for it, but if you are given it without asking (for it), then you will be helped (by Allah) in it. '''If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better.'''"}}

Since determining what is "better" is a very subjective evaluation, one can break any agreement with anyone at any time they choose to do so just based on one's perception of what is "better".

====War is Deceit====

{{Quote|{{Bukhari|4|52|267}}|Narrated Abu Huraira: The Prophet 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''''. }}

{{Quote|{{Bukhari|4|52|268}}|Narrated Abu Huraira:

Allah's Apostle called,: "'''War is deceit'''".}}

{{Quote|{{Bukhari|4|52|269}}|Narrated Jabir bin 'Abdullah:

The Prophet said, "'''War is deceit'''."}}

====Not Restricted to War====

Muslims often claim lying in Islam is restricted to its use in war, but in the following hadiths, Muhammad permits a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

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

This is a clear case of lying endorsed by the prophet in order to achieve the objectives of Islam, therefore Muslims are permitted to lie (and kill) in defence of Muhammad and his character.

====Marital Consent====

These narrations say that a person can knowingly get two of his friends to lie about the consent given by a female and the marriage will be upheld. So if she turns him down, all he needs to do is get two friends to lie and she will be his wife legally.

{{Quote|{{Bukhari|9|86|100}}| Narrated Abu Haraira:

Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, "By keeping silent (when asked her consent)." Some people said, "'''If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband.'''"}}

{{Quote|{{Bukhari|9|86|98}}|Narrated Abu Huraira:

The Prophet said, "A virgin should not be married till she is asked for her consent; and the matron should not be married till she is asked whether she agrees to marry or not." It was asked, "O Allah's Apostle! How will she(the virgin) express her consent?" He said, "By keeping silent." Some people said, "'''If a virgin is not asked for her consent and she is not married, and then a man, by playing a trick presents two false witnesses that he has married her with her consent and the judge confirms his marriage as a true one, and the husband knows that the witnesses were false ones, then there is no harm for him to consummate his marriage with her and the marriage is regarded as valid'''."}}

{{Quote|1=[http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=24&PID=6678 Sahih Bukhari 6570] ([[:File:Al-islam-hadith-6570.JPG|screenshot]])|2=

حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ابْنِ جُرَيْجٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ذَكْوَانَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبِكْرُ تُسْتَأْذَنُ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ إِذْنُهَا صُمَاتُهَا وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا فَأَدْرَكَتْ فَرَضِيَتْ الْيَتِيمَةُ فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ حَلَّ لَهُ الْوَطْءُ “Abu Asem told us from Ibn Goreh, from the son of Abi Molaika, from Zokwan, from Aisha (May Allah be pleased with her) that: Allah’s apostle (PBUH) said that a virgin’s consent is taken. I said: "A virgin feels shy". He said, ”Her silence is her consent.” And some people said that if a man falls in love with an orphan odalisque or a virgin and she refuses him. Then, he does a trick by bringing two false witnesses that he married her and the orphan realized it (the trick) and gave her consent and the judge acknowledged the false witnesses and the husband is aware of its falsehood, then is lawful for him to copulate with her.”<ref>The corresponding English narration ({{Bukhari|9|86|101}}) adds an extra clause "and then she attains the age of puberty", which we can see is not present in the Arabic version of the hadith and thus was most likely added by the translator Muhsin Khan himself.</ref>}}

===Sahih Muslim===

==== It's not lawful to lie except in 3 cases (that cover too much)====

{{Quote|{{Muslim|32|6303}}|Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: '''A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good'''. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: '''in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband''' (in a twisted form in order to bring reconciliation between them).}}

Because the hadith allows lying to:

* Enemies ("in battle", see [[Taqiyya]])
* Friends ("bringing reconciliation amongst persons")
* Husband to his wife, and a wife to her husband

See also: [[Qur%27an,_Hadith_and_Scholars:Lying_and_Deception#It.27s_not_lawful_to_lie_except_in_3_cases_.28that_cover_too_much.29]] (Jami` at-Tirmidhi 4:25:1939)

The question arises whether there is any case for lying that doesn't fall into these three cases.

====Breaking Oaths====

In addition to Sahih Bukhari, we find many more narrations in Sahih Muslim concerning the breaking of oaths. This time Muhammad is encouraging Muslims to do likewise and choose what is "better".

{{Quote|{{Muslim|15|4044}}|
Abu Musa al-Ash'ari reported: I came to Allah's Apostle (may peace be upon him) along with a group of Ash'arites requesting to give us a mount. He (the Holy Prophet) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Allah's Messenger (may peace be upon him) begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. '''So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.'''|}}

{{Quote|{{Muslim|15|4052}}|
Abu Huraira reported: A person sat late in the night with Allah's Apostle (may peace be upon him), and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger (may peace be upon him) and made mention of that to him, whereupon Allah's Messenger (may peace he upon him) said: '''He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.'''|}}

{{Quote|{{Muslim|15|4053}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).'''|}}

{{Quote|{{Muslim|15|4054}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).'''|}}

{{Quote|{{Muslim|15|4055}}|

This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words): "He should expiate for (breaking) the vow and do that which is better."|}}

{{Quote|{{Muslim|15|4058}}|
'Adi reported Allah's Messenger (may peace be upon him) as saying: '''When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.'''|}}

{{Quote|{{Muslim|15|4062}}|
Abd al-Rahman b. Samura reported that Allah's Messenger (may peace be upon him) said to me: Abd al-Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. '''And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.'''}}

====Not Restricted to War====

In addition to Sahih Bukhari, we find a narration in Sahih Muslim concerning Muhammad permitting a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

=== Jami` at-Tirmidhi ===
==== It's not lawful to lie except in 3 cases (that cover too much)====
{{Quote|{{Al Tirmidhi||4|25|1939}} ({{external link| url = https://sunnah.com/tirmidhi/27/45| title = sunnah.com | author = | date = | archiveurl = | deadurl = no}})|
Asma bint Yazid narrated that the Messenger of Allah said:

"it is not lawful to lie except in three cases: Something the man tells his wife to please her, to lie during war, and to lie in order to bring peace between the people."

Grade: Sahih (Darussalam)
}}

Because the hadith allows lying to:
* From husband to wife (and from wife to husband, if Sahih Muslim 2605a is considered or this hadith is fully translated into English)
* Enemies ("during war", see [[Taqiyya]])
* Friends ("to bring peace between people")

The question arises whether there is any case for lying that doesn't fall into these three cases.

===Ibn Majah===

====Cover Up Sins====

{{Quote|{{Ibn Majah|20|3|20|2544}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “Whoever '''covers (the sin of) a Muslim''', Allah will cover him (his sin) in this world and in the Hereafter.” (Sahih)}}

===Abu Dawud===

====War is Deceit====
{{Quote|[{{Reference archive|1=http://quranmalayalam.com/hadees/abudawud/014.sat.html|2=2011-10-30}} Abu Dawud 14:2631]|Narrated Ka'b ibn Malik:

When the Prophet (peace be upon him) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: '''War is deception'''.}}

==Sira==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=57}}|Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. '''By Muhammad’s order''' we were sent secretly by night. Brother killing brother. '''We lured him to his death with guile.''' Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=88}}
|'Asim also told me that a man called Hatibb bin Umayya bin Rafi' who had a son called Yazid, was grievously wounded at Uhud and was brought to his people's settlement at the point of death. His kinsmen gathered round
and the men and women began to say to him, 'Good news of the garden (of paradise), O son of Hatib.' Now Hatib was an old man who had lived long in the heathen period and his hypocrisy appeared then, for he said, 'What good news do you give him? Of a garden of rue? By God, you have robbed this man of his life by your deception (and brought great sorrow on me.'--Tabari).}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=441-442}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|pages=199}}|Ka'b b.Malik said on the the same subject:
The rabbis were disgraced through their treachery,
Thus time's wheel turns round.
They had denied the mighty Lord
Whose command is greal.
They had been given knowledge and understanding
And a warner from God came to them,
A truthful warner who brought a book
With plain and luminous verses.
The said, 'You've brought no true thing
And you are more wonhy of God's disapproval than we:
He said,'Nay,but l've, brought the truth,
The wise and intelligent believe me,
He who follows it will be rightly guided
And the disbelievers will be recompensed
And when they imbibed treachery and unbelief
And aversion turned them from the truth,
God showed the prophet a sound view,
For God's decision is not false
He strengthened him and gave him power over them
And was his Helper, an excellent Helper!
Ka'b was left prostrate there,
After his fall Nadir was brought low.
Sword in hand we cut him down
By Muhammad's order when he sent secretly by night
Ka'b's brother , to go to Ka'b.
'''He beguiled him and brought him down with guile'''
Mahmud was trustworthy, bold
Those Banu'l-Nadir were in evil case,
They were destroyed for their crimes
The day the apostle came to them with an army
Walking softly as he looked at them.
Ghassan the protectors were his helpers
Against the enemies as he helped them.
He said '(I offer) Peace, woe to you' but they refused
And lies and deciet were their allies
They tasted the results of their deeds in misery,
Every three of them shared one camel.
They were driven out and made for Qaynuqaa'
Their palms and houses were abandoned. }}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=179}}
|They (the Jews of the Banu Qaynuqaa) replied, "Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!"
}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=23}}
 {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=578}}
|The Messenger and his Companions continued in the fear and distress that Allah has described in the Qur'an. Then Nu'aym came to the Prophet. ‘'''I ‘ve become a Muslim, but my tribe does not know of my Islam'''; so command me whatever you will.' '''Muhammad said, ‘Make them abandon each other if you can so that they will leave us; for war is deception.''''}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=36}} {{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=93}}
|After due praise and exaltation of God, he addressed them saying: "O community of Ansar, what is this talk I hear about you? [What is] the grudge you have harbored in your hearts [against me]? Did I not come to you when you were erring and God guided you; [were you not] needy and then made rich by God; [were you not] enemies and [did not] God reconcile your hearts?" They answered, "Yes indeed, God and His Messenger are gracious and kind." He said, "Why do you not answer me (directly), O Ansar?" They said, "What shall we answer. You, O Messenger of God? Kindness and graciousness belong to God and His Messenger." He said: "Now then, by God, had you wished you could have said-and you would have spoken the truth and have been accepted as truthful-'You came to us (when your message] was rejected [by the Quraysh] and we believed in you; [you were] forsaken and we assisted you; [you were] evicted and we sheltered you; [you were] needy and we comforted you.}}

==Scholars==

===Classical===

All quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fiqh====

{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 745, r8.2)|2=Imam Abu Hammid Ghazali says: "Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, '''it is permissible to lie if attaining the goal is permissible''' (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), '''and obligatory to lie if the goal is obligatory'''... it is religiously precautionary in all cases to employ words that give a misleading impression..."}}

{{Quote|1=[http://attahawi.com/2009/12/02/usul-al-shashi-by-imam-nizam-al-din-al-shashi-edited-by-shaykh-muhammad-akram-al-nadwi/ Chapter "Al Dheema"] Nizam al-Din al-Shashi, Usul al-Shashi (p. 114)|2='''It is permissible to swear at Rasulullah when one is under duress''' and to recite the Kalima of Kufr in the fear of losing property or of getting murdered provided that the heart is at comfort.}}

====Tafsir====

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=2808 Jami' al-Bayan 'an ta'wil ayi'l-Qur'an al-Ma'ruf: Tafsir at-Tabari] Abu Ja'far Muhammad at-Tabari, Beirut: Dar Ihya' at-Turath al-'Arabi, 2001 (vol. 3, p. 267)|2=If you [Muslims] are under their [infidels'] authority, fearing for yourselves, '''behave loyally to them, with your tongue, while harboring inner animosity for them'''. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 3 Ayah 28] Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, '''as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words''', but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=3&tid=8052 The Prohibition of Supporting the Disbelievers] Tafsir Ibn Kathir|2=(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "'''We smile in the face of some people although our hearts curse them'''. Al-Bukhari said that Al-Hasan said, "'''The Tuqyah is allowed until the Day of Resurrection'''.}}

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=259 Surah 3. Al-i'Imran, Ayah 28] Fakhr al-Din al-Razi, Tafseer Kabeer, published in Istanbul (vol. 2, p. 626)|2='''Undoubtedly, there is no harm in practicing Taqiyyah''' if a believer is caught up between non-believers and his life or property is under threat from them. In such circumstances he should conceal his enmity from them. Infact, he should talk in such a manner that his words should show passion. His hear should not confirm what he is saying. Taqiyyah does not have an effect on one's heart; it only has an external effect.}}

{{Quote|1=[http://www.alkitab.com/10393.html Surah 16. An-Nahl, Ayah 106] Jalal al-Din al-Suyuti, Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur, Cairo edition (vol. 4, p. 132)|2=The non-believers once caught Ammar bin Yasir and they forced him to say praise their false gods and to condemn Prophet Muhammad. They forced him to an extent that Ammar bin Yasir gave in an exceeded to their demands. After that, when he returned to the Prophet Mohammed, Ammar narrated the whole story to him. Prophet Muhammad asked him, how do you feel in your heart? To which Ammar replied, I am fully content with Allah's religion in my heart. To this '''Prophet Mohammed said, if non-believers ask you to say the same again, say it'''. At which time the following ayah was descended: "Anyone who after accepting faith in Allah utters disbelief (save under compulsion and even then his heart remains firm in faith) on them is Wrath from Allah and theirs will be a dreadful Penalty"}}

{{Quote|1=[http://www.fadakbooks.com/taal4.html Tafsir Ma'alim at-Tanzeel] Husain bin Masood al-Baghawi, published in Bombay (vol. 2, P. 214)|2=All scholars of the Muslim Ummah agree on the fact that at times when one is forced, one can denounce Islam.}}

===Modern===

Again, all quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fatwas====

{{Quote|1=[{{Reference archive|1=http://amjaonline.com/00en_f1_details.php?fid=937|2=2013-04-13}} Lying for repulsing evil] Dr. Salah Al-Sawy, AMJA Online, Question ID: 937, November 17, 2005|2='''Question:'''

In the name of Allah the Beneficent the Merciful

Peace, blessings and mercy of Allah be upon you.

My father has an illicit relationship with a woman other than my mother and he refuses to marry her and he spends on her abundantly, and at the same time, he is tightfisted on his house. My mother knew what he spends on her, without his knowledge, through reading a list he keeps in his pocket. She used tricks to make sedition between them by claiming that someone called us and said that he spent that sum and that sum on that woman. My father asked my testimony and I supported my mother’s claim. Are my mother and I sinful by lying on my father, or is it considered “permissible” lying? How do you counsel us to solve this problem? Jazakum Allahu Khairan.

'''Answer:'''

In the name of Allah the Beneficent the Merciful

Praise be to Allah, prayers and peace be upon His kind Messenger, his family members, companions and followers.

Lying is a grave sin and a bad conduct that should not be resorted to by anyone who believes in Allah and in the Day of Judgment, '''except under the compelling strokes of necessity''', because, as the prophet, prayers and peace of Allah be upon him, said: “That lying leads to dissolution, and that dissolution leads to hellfire, and a person is always lying and seeks lying until he is registered unto Allah that he is a liar”. If someone is compelled to lying, '''he can indirectly say something that his listener can understand something else'''. However, your father should be reached out by a sincere advice that he should fear Allah and that his relationship with that woman is against his reputation, his old age, and his religion, that would expose him to Allah’s wrath and contempt. I would say to him what the Arab poet has said: “Suffice it to you old age and Islam to restrain you”.

As for your mother, it would be better for her that she would approach your father in their privacy and tell him that she knows what is going on between him and that woman, and that she is patient on that situation in consideration for the family and intimate ties between them and that her patience has reached a warning limit of no more if he goes on like this, and that she reminds him of Allah and frightens him of His wrath and contempt, that he may come back to his senses and sincerely repent to Allah. Allah knows best. }}

{{Quote|{{cite web quotebox|url= http://islamqa.com/en/ref/59879|title= What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar|publisher= Islam Q&A|author= |series= Fatwa No. 59879|date= |archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/59879&date=2013-06-07|deadurl=no}}|Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

:In this verse [al-Maa’idah 5:51] Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends... [Aal ‘Imraan 3:28]

:This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but '''in cases of fear and taqiyah it is permissible to make friends with them''', as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.

:It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them.
Adwa’ al-Bayaan, 2/98,99 . . . 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:

:'''Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them''', because this is the way of the Messengers and their followers. [Quotes al-Mumtahanah 60:4 & al-Mujaadilah 58:22]

:Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. [Quotes al-Mumtahanah 60:1]

:'''But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that''', because it comes under the heading of opening their hearts to Islam. But '''if he despairs of them becoming Muslim, then he should treat them accordingly'''. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389.}}

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/ref/27261|title= Permissibility of Ambiguity and Definition of Necessity|publisher= Islam Q&A|author= |series= Fatwa No. 27261|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2Fref%2F27261&date=2013-06-18|deadurl=no}}|The Arabic word tawriyah [translated here as deliberate ambiguity] means to conceal something.

Allah says (interpretation of the meaning): [Quotes al-Ma'idah 5:31 & al-A’raaf 7:26]

With regard to the meaning in sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling.

'''Deliberate ambiguity is regarded as a legitimate solution for avoiding difficult situations that a person may find himself in when someone asks him about something, and he does not want to tell the truth on the one hand, and does not want to lie, on the other.'''

'''Deliberate ambiguity is permissible if it is necessary or if it serves a shar’i (religious) interest''', but it is not appropriate to do it a great deal so that it becomes a habit, or to use it to gain something wrongfully or to deprive someone of his rights.

Al-Nawawi said:

The scholars said: If that is needed to serve some legitimate shar’i interest that outweighs the concern about misleading the person to whom you are speaking, or it is needed for a reason that cannot be achieved without lying, then there is nothing wrong with using deliberate ambiguity as an acceptable alternative. But if there is no interest to be served and no pressing need, then it is makrooh (disliked), but is not haram (impermissible). If it is a means of taking something wrongfully or depriving someone of their rights, then it is haram in that case. This is the guideline in this matter. Al-Adhkaar.

Some scholars were of the view that it is haram to resort to deliberate ambiguity if there is no reason or need to do so. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). See al-Ikhtiyaaraat.

'''There are situations in which the Prophet (peace and blessings of Allah be upon him) taught that we may use deliberate ambiguity''', for example:

If a man loses his wudoo (ablution) whilst praying in congregation, what should he do in this embarrassing situation?

The answer is that he should place his hand over his nose and leave.

The evidence for that is the report narrated from ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If anyone of you breaks his wudoo whilst praying, let him hold his nose and leave.” Sunan Abi Dawood.

Al-Teebi said: The command to hold his nose is so that it will look as if he has a nosebleed. This is not a lie, rather it is a kind of ambiguity. This concession is granted so that the Shaytan will not trick him into staying put because of feeling embarrassed in front of people.

Mirqaah al-Mafaateeh Sharh Mishkaat al-Masaabeeh.

This is a kind of ambiguity that is permitted, so as to avoid any embarrassment and so that whoever sees him leaving will think that he has a nosebleed.

'''Similarly If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?'''

'''Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imam al-Bukhaari (may Allah have mercy on him) entitled a chapter of his Saheeh: “Indirect speech is a safe way to avoid a lie”. (Saheeh al-Bukhari, Kitaab al-Adab (Book of Manners)).'''

Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. '''The following are examples of such statements used by the salaf (pious predecessors) and early imams (religious leaders), and collected by Imam Ibn al-Qayyim in his book Ighaathat al-Lahfaan''':

It was reported about Hammad (may Allah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: “My tooth, my tooth!” Then the boring person whom he did not like would leave him alone.

Imam Sufyan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.

Imam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imam Ahmad did not want him to go out, so he said: “Al-Mirwadhi is not here, what would he be doing here?” whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.

'''Other examples of equivocation or indirectness in speech include the following:'''

If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say “ma ra aytuhu”, meaning that you have not cut his lung, because this is a correct meaning in Arabic [“ma ra aytuhu” usually means “I have not seen him,” but can also mean “I have not cut his lung”]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, “Wallaahi lan ukallumahu”, meaning that you will not wound him, because “kalam” can also mean “wound” in Arabic [as well as “speech”]. Similarly, if a person is forced to utter words of kufr (disbelief) and is told to deny Allah, it is permissible for him to say “Kafartu bi’l-laahi”, meaning “I denounce the playboy” [which sounds the same as the phrase meaning “I deny Allah.”]

(Ighaathat al-Lahfaan by Ibn al-Qayyim. See also the section on equivocation (ma’aareed) in Al-Adaab al-Shar’iyyah by Ibn Muflih).

However, one should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:

Excessive use of it may lead to lying.

One may lose good friends, because they would always be in doubt as to what is meant.

If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one’s honour by not giving people cause to doubt one’s integrity.

The person who uses such a technique frequently may become proud of his ability to take advantage of people.

End quote. From Madha taf’al fi’l-haalaat al-aatiyah (What to do in the following situations)?}}

{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6544&CATE=3600|title= Deceiving but not lying to parents|publisher= Sunni Path|author= Sidi Suheil Laher|series= Question ID:6544|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D6544%26CATE%3D3600&date=2013-07-06|deadurl=no}}|'''Telling half-truths is permissible''' under the following conditions:

1 - there is a legitimate reason for doing so If there is no '''legitimate (under the shari`ah) reason''', then it is not permissible. [Ibn `Abidin, Radd al-Muhtar 9/613.]

2 - the 'hidden' true meaning is not too far fetched

3 - the statement does not lead to someone else suffering injustice or losing one of their rights.

4 - one does not swear to the half-truth in the name of Allah [Ibn Muflih, al-Adab al-Shar`iyyah]}}

{{Quote|{{cite web quotebox|url=https://www.islamweb.net/en/fatwa/328687/|title= Asking for Khul’ because husband lied about second marriage|publisher=IslamWeb|author= |series= Fatwa No. 328687|date=30-6-2016 - Ramadan 25, 1437|archiveurl=https://web.archive.org/web/20210725172806/https://www.islamweb.net/en/fatwa/328687/|deadurl=no}}|Question:

Assalaamu alaykum. I have been married for 15 years and have three kids. My husband has remarried without informing me and has been lying to me for the past year, creating mistrust between us. He has finally admitted his second marriage to me after extensive arguments. I have asked for a divorce as we are not compatible. He does not want to tell his family about his second marriage. His second wife has four kids, and he also has not told her kids and family about their marriage. They are both living a secret marriage. I feel that I cannot trust him because he has been lying to me for a whole year. Prior to him admitting his second marriage, I had called a meeting with our parents and told them that we constantly argue about his whereabouts and that he denied that he married again. I then went to a mufti and he also denied his marriage, so the mufti advised us to reconcile our marriage. I only stayed in this marriage because of my kids; I am a housewife who fears Allaah. I have tried my best to overlook his lies. Yes, I have been unhappy in this marriage for a long time as he is a very difficult person to please and I have tried, but I cannot do it anymore. We argue a lot, which led to disrespect, and my religion is the only reason that I am still in this marriage. I want to request a Khul’. Please advise what steps should be taken, Allaah willing.
<HR>Answer:
All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is His slave and Messenger.

First of all, we ask Allaah to make things easy for you and to relieve your distress and reconcile between you and your husband.

We, as well, recommend you to do what the mufti advised you to do, which is to reconcile. The family will break up by separation, and the children could be badly affected as a result.

Allaah says (what means): {And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allaah - then indeed Allaah is ever, with what you do, Acquainted.} [Quran 4:128]

Indeed, you did well as you were patient for the sake of your children; we perceive that this is due to you having a sound mind and reasoning.

Asking for a Khul’ is disliked in Islam unless there is a sound reason for it. The mere marriage of your husband with a second wife is not a sound reason for you to ask for Khul’. Nevertheless, if you hate your husband and you fear that you cannot fulfill his rights upon you, then it becomes permissible for you to ask for Khul’. Please, refer to fatwa 131953.

In any case, you should not ask for a Khul’ unless you consider that its benefit outweighs the harm of separation. It is only in this case that you may take the matter to the authorities concerned with the issues of the Muslims, such as Islamic Centers. For the rulings on Khul’, please refer to fatwa 89039.

Finally, we would like to point out the two following matters:

Firstly: the husband is allowed to marry a second wife provided that he is just between his two wives. Allaah says (what means): {…then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].} [Quran 4:3] Please, refer to fataawa 81469 and84411.

Secondly: Lying is a contemptible and outrageous behavior, and it is forbidden except in some cases permitted by the Sharee'ah, such as the husband and wife lying to each other for a good cause without violating each other's rights. Umm Kulthoom Bint ‘Uqbah may Allaah be pleased with her said, “I did not hear the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) permitting lies for people except in three cases. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to say, 'I do not consider the following as lying: a man reconciles between people, he lies just in order to reconcile; and a man who lies in war; and when a man speaks to his wife or when a wife speaks to her husband (in certain situations).'” [Muslim]

An-Nawawi said, “With regard to a husband lying to his wife and a wife lying to her husband: it means showing compassion and kindness and promising what is not obligatory and so forth. As regards cheating or deception in not giving what he is obliged to give or what she is obliged to give, or taking what he is not allowed to take or her taking what she is not allowed to take, then this is forbidden according to the consensus of the Muslims.”

Allaah knows best.
}}

====Tafsir====

{{Quote|1=[http://islamicstudies.info/maarif/surah3.htm Surah Al-Imran 3:28-30] Muhammad Shafi Usmani, Maarif ul Quran (p. 57)|2=..the purpose is to stay safe from any possible harm coming through them. The words (“unless you have a fear of them”) appearing in this verse means that…friendship with disbelievers is not permissible '''except''' when you are in a situation where you want to defend yourself against them.}}

{{Quote|1=[http://islamicstudies.info/dawat/surah3.htm Surah 3 Ayah 28] Shams Pirzada, Dawat ul Quran, trans. Abdul Karim Shaikh|2=That is: If the faithful are trapped in the midst of the infidels and if they, as a mean of safeguard, '''take them as their friends for appearances sake, then there is nothing wrong in it'''; but here emphasised that we should fear Allah and not indulge in doing a thing which would harm the interests of the religion...}}

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamicstudies.info%2Ftafheem.php%3Fsura%3D3%26verse%3D21%26to%3D30|2=2013-06-07}} Surah 3 Ayah 28] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=''"(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing..."''

This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and '''to behave in such a manner as to create the impression that he is on the same side''' as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude owards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.

''"...Allah warns you to beware of Him for it is to Allah that you will return."''

One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to a prudent '''concealment of faith (taqiyah)''' in order to save one's life, this concealment should remain within reasonable limits. The most one is permitted to do is to protect one's life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, and without causing loss of life and property to other Muslims. One must never allow saving one's own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God's reproach if they give substantial aid to those rebelling against Him, and cause any harm to God's chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.}}

==Miscellaneous==

All quotations are taken from respected Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

{{Quote|1=Muhammad bin Aqeel Shaafiyee, al-Nasa'ih al-Kaafiyah (p. 109), Bombay edition|2=I say our scholars agree on the fact that when needed, '''telling a lie is allowed, and this is Taqiyyah'''. But if we name this Taqiyyah, a lot of the scholars raise an objection, since Shi'as use this term. So '''the difference between Shi'a and Sunni is only the word difference'''.}}

{{Quote|1=Al-Nawawi, Al Minhaj Be Sharh Sahih Muslim (vol. 2, p. 106-266), published in Luknow|2='''All the scholars agree''' on the fact that if a cruel man comes to kill a person who is hiding, or comes to wrongfully take someone else's possessions, and asks for information about that (possession), then '''it is Wajib on everyone to conceal it and deny knowledge of its whereabouts. This is not only permissible but Wajib''' because its purpose is to protect an oppressed one from the grasp of an oppressor}}

{{Quote|1=Shah Abdul Aziz Dehlavi, Tauhfa Ithna Ashariyya, p. 337|2=It should be known that '''Taqiyyah is permissible, proven from the Qur'an''' one such verse is ," Let not the believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. " and the other statement of Allah [swt]:

“He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.”

'''The definition of Taqiyyah is to oppose one’s life, property or honor and this can be of two types. Firstly, the enmity may be based on religion of belief, like a Kaafir and Muslim. Secondly, it may be based on the worldly things, like property, place, women and other belongings. Thus, Taqqiyah is also of two kinds'''…}}

{{Quote|1=Ahmed Fehmi Mesri, Hashia al-Mihal wa An-Nahal (vol. 1, p. 195), published in Cairo|2='''Taqiyyah is allowed''' at times of fear, and Tabbara said that our companions say that in times of need, Taqiyyah is allowed; rather, in some cases to create an environment of unity, it can also be used. And '''all the narrations which are present speak for it'''.}}

{{Quote|1=Abu Shakoor Saalmi, al-Tamheed fi Bayan al-Tauwheed (Ch. 1, pp. 18-19), published in Delhi|2=Similarly, Kufr is the worst act. But when one is forced to commit it through a threat of murder then '''it is permissible to adopt Taqiyyah''' and recite the Kalima of kufr; and such a person should not be deemed a Kaffir. Verily, '''the Shari'a has deemed it a favorable act to recite Kalima of Kufr under Taqqiyah'''}}

==External Links==

*[http://answering-islam.org/Index/L/lying.html Lying] and [http://answering-islam.org/Index/T/taqiyya.html Taqiyya] ''- Answering Islam''
*[{{Reference archive|1=http://tool.donation-net.net/Images/Email/1097/Taqiyya_and_Islam_s_rules_of_war.pdf|2=2013-06-09}} How Taqiyya Alters Islam's Rules of War Defeating Jihadist Terrorism] ''- Raymond Ibrahim, Middle East Quarterly, Winter 2010, pp. 3-13''

==References==
{{reflist}}

[[Category:QHS]]
[[ru:Китман и ат-Такия]]

Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T17:17:26Z

Graves: Main article for Taqiyya

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{{QuranHadithScholarsIndex}}

Lying is generally considered a sin for believers by Islamic jurists, but this is not a blanket judgement. The tradition records Muhammad lying and [[Qur'an, Hadith and Scholars:Muhammad and Oaths|breaking oaths]] on a number of occasions when it served his purpose, particularly when it came to warfare. Such was his fodness for the tactic that there are two instances of [[sahih]] hadith recording his saying: "war is deceit." In addition, Allah himself is recorded as being "the best deceiver" and leading those he disapproves of to the fire; in fact, according to the doctrine of [[Qur'an, Hadith and Scholars:Predestination|qadr]] all those who go to hell are deliberately decieved by Allah into this final doom.

==Qur'an==

===Allah===

===="Best Deceiver"====

The Qur'an openly states many times that Allah is the "best deceiver", for more info on this idea see: [[Allah the Best Deceiver]].<nowiki></ref></nowiki>

{{quote |{{Qtt|3|54}}|
'''Arabic:''' ومكروا ومكر الله والله خير الماكرين

'''Transliteration:''' Wamakaroo wamakara Allahu waAllahu khayru almakireena

'''Literal:''' And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/3/lang/englishliteral/|2=2011-08-25}} 3. Ali-Imran - The Family Of 'Imran (سورة آل عمران) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|7|99}}|
'''Arabic:''' افامنوا مكر الله فلايامن مكر الله الا القوم الخاسرون

'''Transliteration:''' Afaaminoo makra Allahi fala ya/manu makra Allahi illa alqawmu alkhasiroona
'''Literal:''' Did they secure God's scheme/deceit ? So no(one) trusts God's scheme/deceit except the nation the losers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/7/lang/englishliteral/|2=2011-08-25}} 7. Al-A'raf - The Heights (سورة الأعراف) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|8|30}}|
'''Arabic:''' واذ يمكر بك الذين كفروا ليثبتوك او يقتلوك او يخرجوك ويمكرون ويمكر الله والله خير الماكرين

'''Transliteration:''' Wa-ith yamkuru bika allatheena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru Allahu waAllahu khayru almakireena
'''Literal:''' And when those who disbelieved deceive/scheme at you to affix/affirm you, or kill you, or bring you out, and they scheme/deceive , and God deceives/schemes and God (is) best (of) the deceivers/schemers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/8/lang/englishliteral/|2=2011-08-25}} 8. Al-Anfal - Spoils Of War (سورة الأنفال) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|10|21}}|
'''Arabic:''' واذا اذقنا الناس رحمة من بعد ضراء مستهم اذا لهم مكر في اياتنا قل الله اسرع مكرا ان رسلنا يكتبون ماتمكرون

'''Transliteration:''' Wa-itha athaqna alnnasa rahmatan min baAAdi darraa massat-hum itha lahum makrun fee ayatina quli Allahu asraAAu makran inna rusulana yaktuboona ma tamkuroona
'''Literal:''' And if We made the people taste/experience mercy from after calamity/disastrous distress touched them, then for them (is) cheatery/deceit/schemes in Our verses/evidences . Say: "God (is) quicker/faster (in) cunning/scheming , that Our messengers write what you cheat/ deceive/scheme."<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/10/lang/englishliteral/|2=2011-08-25}} 10. Yunus - Jonah (سورة يونس) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|13|42}}|
'''Arabic:''' وقد مكر الذين من قبلهم فلله المكر جميعا يعلم ماتكسب كل نفس وسيعلم الكفار لمن عقبى الدار

'''Transliteration:''' Waqad makara allatheena min qablihim falillahi almakru jameeAAan yaAAlamu ma taksibu kullu nafsin wasayaAAlamu alkuffaru liman AAuqba alddari
'''Literal:''' And those from before them had cheated/deceived/schemed, so to God (is) all the cheatery/deceit/scheme. He knows what every self gains/acquires , and the disbelievers will know to whom (is) the house's/home's end/turn (result).<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/13/lang/englishliteral/|2=2011-08-25}} 13. Ar-Ra'd - The Thunder (سورة الرعد) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

====Created Christianity Through Deception====

{{Quote|{{Quran-range|4|157|158}}|That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- '''but they killed him not, nor crucified him, but so it was made to appear to them''', and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- '''Nay, Allah raised him up unto Himself'''; and Allah is Exalted in Power, Wise;- }}

====Deceived Muslims====

{{Quote|{{Quran-range|8|43|44}}| Remember in thy dream '''Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged''', and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). }}

===Breaking Oaths===

The Qur'an tells us that Allah will not call Muslims to account for what is "futile in their oaths", and deliberately breaking oaths is not much of a problem because they will be forgiven if they fast for three days.

{{Quote|{{Quran|2|225}}|'''Allah will not call you to account for thoughtlessness in your oaths''', but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. }}

{{Quote|{{Quran|5|89}}|'''Allah will not call you to account for what is futile in your oaths''', but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, '''fast for three days. That is the expiation for the oaths ye have sworn'''. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful.}}

{{Quote|{{Quran|66|2}}|'''Allah has already ordained for you, (O men), the dissolution of your oaths''' (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom. }}
The words "in some cases" of the above verse are not present in the original Arabic text. So this verse could even be giving Muslims a carte blanche to break oaths.

===Taqiyya===
Main article, [[Taqiyya]]

The following Qur'anic verses form the basis of the mainly Shi'ite doctrine of [[taqiyya]], although, as you will see in the section on Sunni scholars, some Sunnis have endorsed the practice as well. The idea behind taqiyya is that Muslim can lie about their faith to preserve their life and property in the face of religious oppression.

{{Quote|{{Quran|3|28}}|Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: '''except by way of precaution''', that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.}}

{{Quote|{{Quran|16|106}}|Any one who, after accepting faith in Allah, utters Unbelief,- '''except under compulsion''', his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty..}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|7|71|662}}| Narrated Abdullah bin Umar: Two men came from the East and addressed the people who wondered at their eloquent speeches. On that '''Allah's Apostle said 'Some eloquent speech is as effective as magic'''.'}}

{{Quote|{{Bukhari|4|52|147}}|Narrated Sahl bin Sad As-Sa'idi: ...Allah's Apostle said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, '''another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise'''."}}

{{Quote|{{Bukhari|4|53|408}}|Narrated Al-Bara: When the Prophet intended to perform the 'Umra he sent a person to the people of Mecca asking their permission to enter Mecca. They stipulated that he would not stay for more than three days and would not enter it except with sheathed arms and would not preach (Islam) to any of them. So Ali bin Abi-Talib started writing the treaty between them. He wrote, "This is what Muhammad, Apostle of Allah has agreed to." The (Meccans) said, "If we knew that you (Muhammad) are the Apostle of Allah, then we would not have prevented you and would have followed you. But write, 'This is what Muhammad bin 'Abdullah has agreed to..' " On that Allah's Apostle said, "By Allah, I am Muhammad bin 'Abdullah, and, by Allah, I am Apostle of 'Allah." Allah's Apostle used not to write; so he asked 'Ali to erase the expression of Apostle of Allah. On that 'Ali said, "By Allah I will never erase it." Allah's Apostle said (to 'Ali), "Let me see the paper." When 'Ali showed him the paper,''' the Prophet erased the expression with his own hand.''' When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed. }}

{{Quote|{{Bukhari|3|49|857}}|Narrated Um Kulthum bint Uqba:

That she heard Allah's Apostle saying, "'''He who makes peace between the people by inventing good information or saying good things, is not a liar'''."}}

====Breaking Oaths====

In Sahih Bukhari we find narrations telling us Prophet Muhammad had said if he took an oath and later found something else better, he would do "what is better" and expiate his oath.

{{Quote|{{Bukhari|7|67|427}}|

Narrated Zahdam:

We were in the company of Abu Musa Al-Ash'ari and there were friendly relations between us and this tribe of Jarm. Abu Musa was presented with a dish containing chicken. Among the people there was sitting a red-faced man who did not come near the food. Abu Musa said (to him), "Come on (and eat), for I have seen Allah's Apostle eating of it (i.e. chicken)." He said, "I have seen it eating something (dirty) and since then I have disliked it, and have taken an oath that I shall not eat it ' Abu Musa said, "Come on, I will tell you (or narrate to you). Once I went to Allah s Apostle with a group of Al-Ash'ariyin, and met him while he was angry, distributing some camels of Rakat. We asked for mounts but he took an oath that he would not give us any mounts, and added, 'I have nothing to mount you on' In the meantime some camels of booty were brought to Allah's Apostle and he asked twice, 'Where are Al-Ash'ariyin?" So he gave us five white camels with big humps. We stayed for a short while (after we had covered a little distance), and then I said to my companions, "Allah's Apostle has forgotten his oath. By Allah, if we do not remind Allah's Apostle of his oath, we will never be successful." So we returned to the Prophet and said, '''"O Allah's Apostle! We asked you for mounts, but you took an oath that you would not give us any mounts; we think that you have forgotten your oath.'''' He said, 'It is Allah Who has given you mounts. '''By Allah, and Allah willing, if I take an oath and later find something else better than that. then I do what is better and expiate my oath.'''' "}}

{{Quote|{{Bukhari|9|89|260}}|
Narrated 'Abdur-Rahman bin Samura:

The Prophet said, "O 'Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand then you will be held responsible for it, but if you are given it without asking (for it), then you will be helped (by Allah) in it. '''If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better.'''"}}

Since determining what is "better" is a very subjective evaluation, one can break any agreement with anyone at any time they choose to do so just based on one's perception of what is "better".

====War is Deceit====

{{Quote|{{Bukhari|4|52|267}}|Narrated Abu Huraira: The Prophet 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''''. }}

{{Quote|{{Bukhari|4|52|268}}|Narrated Abu Huraira:

Allah's Apostle called,: "'''War is deceit'''".}}

{{Quote|{{Bukhari|4|52|269}}|Narrated Jabir bin 'Abdullah:

The Prophet said, "'''War is deceit'''."}}

====Not Restricted to War====

Muslims often claim lying in Islam is restricted to its use in war, but in the following hadiths, Muhammad permits a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

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

This is a clear case of lying endorsed by the prophet in order to achieve the objectives of Islam, therefore Muslims are permitted to lie (and kill) in defence of Muhammad and his character.

====Marital Consent====

These narrations say that a person can knowingly get two of his friends to lie about the consent given by a female and the marriage will be upheld. So if she turns him down, all he needs to do is get two friends to lie and she will be his wife legally.

{{Quote|{{Bukhari|9|86|100}}| Narrated Abu Haraira:

Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, "By keeping silent (when asked her consent)." Some people said, "'''If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband.'''"}}

{{Quote|{{Bukhari|9|86|98}}|Narrated Abu Huraira:

The Prophet said, "A virgin should not be married till she is asked for her consent; and the matron should not be married till she is asked whether she agrees to marry or not." It was asked, "O Allah's Apostle! How will she(the virgin) express her consent?" He said, "By keeping silent." Some people said, "'''If a virgin is not asked for her consent and she is not married, and then a man, by playing a trick presents two false witnesses that he has married her with her consent and the judge confirms his marriage as a true one, and the husband knows that the witnesses were false ones, then there is no harm for him to consummate his marriage with her and the marriage is regarded as valid'''."}}

{{Quote|1=[http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=24&PID=6678 Sahih Bukhari 6570] ([[:File:Al-islam-hadith-6570.JPG|screenshot]])|2=

حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ابْنِ جُرَيْجٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ذَكْوَانَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبِكْرُ تُسْتَأْذَنُ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ إِذْنُهَا صُمَاتُهَا وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا فَأَدْرَكَتْ فَرَضِيَتْ الْيَتِيمَةُ فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ حَلَّ لَهُ الْوَطْءُ “Abu Asem told us from Ibn Goreh, from the son of Abi Molaika, from Zokwan, from Aisha (May Allah be pleased with her) that: Allah’s apostle (PBUH) said that a virgin’s consent is taken. I said: "A virgin feels shy". He said, ”Her silence is her consent.” And some people said that if a man falls in love with an orphan odalisque or a virgin and she refuses him. Then, he does a trick by bringing two false witnesses that he married her and the orphan realized it (the trick) and gave her consent and the judge acknowledged the false witnesses and the husband is aware of its falsehood, then is lawful for him to copulate with her.”<ref>The corresponding English narration ({{Bukhari|9|86|101}}) adds an extra clause "and then she attains the age of puberty", which we can see is not present in the Arabic version of the hadith and thus was most likely added by the translator Muhsin Khan himself.</ref>}}

===Sahih Muslim===

==== It's not lawful to lie except in 3 cases (that cover too much)====

{{Quote|{{Muslim|32|6303}}|Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: '''A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good'''. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: '''in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband''' (in a twisted form in order to bring reconciliation between them).}}

Because the hadith allows lying to:

* Enemies ("in battle", see [[Taqiyya]])
* Friends ("bringing reconciliation amongst persons")
* Husband to his wife, and a wife to her husband

See also: [[Qur%27an,_Hadith_and_Scholars:Lying_and_Deception#It.27s_not_lawful_to_lie_except_in_3_cases_.28that_cover_too_much.29]] (Jami` at-Tirmidhi 4:25:1939)

The question arises whether there is any case for lying that doesn't fall into these three cases.

====Breaking Oaths====

In addition to Sahih Bukhari, we find many more narrations in Sahih Muslim concerning the breaking of oaths. This time Muhammad is encouraging Muslims to do likewise and choose what is "better".

{{Quote|{{Muslim|15|4044}}|
Abu Musa al-Ash'ari reported: I came to Allah's Apostle (may peace be upon him) along with a group of Ash'arites requesting to give us a mount. He (the Holy Prophet) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Allah's Messenger (may peace be upon him) begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. '''So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.'''|}}

{{Quote|{{Muslim|15|4052}}|
Abu Huraira reported: A person sat late in the night with Allah's Apostle (may peace be upon him), and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger (may peace be upon him) and made mention of that to him, whereupon Allah's Messenger (may peace he upon him) said: '''He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.'''|}}

{{Quote|{{Muslim|15|4053}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).'''|}}

{{Quote|{{Muslim|15|4054}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).'''|}}

{{Quote|{{Muslim|15|4055}}|

This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words): "He should expiate for (breaking) the vow and do that which is better."|}}

{{Quote|{{Muslim|15|4058}}|
'Adi reported Allah's Messenger (may peace be upon him) as saying: '''When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.'''|}}

{{Quote|{{Muslim|15|4062}}|
Abd al-Rahman b. Samura reported that Allah's Messenger (may peace be upon him) said to me: Abd al-Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. '''And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.'''}}

====Not Restricted to War====

In addition to Sahih Bukhari, we find a narration in Sahih Muslim concerning Muhammad permitting a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

=== Jami` at-Tirmidhi ===
==== It's not lawful to lie except in 3 cases (that cover too much)====
{{Quote|{{Al Tirmidhi||4|25|1939}} ({{external link| url = https://sunnah.com/tirmidhi/27/45| title = sunnah.com | author = | date = | archiveurl = | deadurl = no}})|
Asma bint Yazid narrated that the Messenger of Allah said:

"it is not lawful to lie except in three cases: Something the man tells his wife to please her, to lie during war, and to lie in order to bring peace between the people."

Grade: Sahih (Darussalam)
}}

Because the hadith allows lying to:
* From husband to wife (and from wife to husband, if Sahih Muslim 2605a is considered or this hadith is fully translated into English)
* Enemies ("during war", see [[Taqiyya]])
* Friends ("to bring peace between people")

The question arises whether there is any case for lying that doesn't fall into these three cases.

===Ibn Majah===

====Cover Up Sins====

{{Quote|{{Ibn Majah|20|3|20|2544}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “Whoever '''covers (the sin of) a Muslim''', Allah will cover him (his sin) in this world and in the Hereafter.” (Sahih)}}

===Abu Dawud===

====War is Deceit====
{{Quote|[{{Reference archive|1=http://quranmalayalam.com/hadees/abudawud/014.sat.html|2=2011-10-30}} Abu Dawud 14:2631]|Narrated Ka'b ibn Malik:

When the Prophet (peace be upon him) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: '''War is deception'''.}}

==Sira==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=57}}|Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. '''By Muhammad’s order''' we were sent secretly by night. Brother killing brother. '''We lured him to his death with guile.''' Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=88}}
|'Asim also told me that a man called Hatibb bin Umayya bin Rafi' who had a son called Yazid, was grievously wounded at Uhud and was brought to his people's settlement at the point of death. His kinsmen gathered round
and the men and women began to say to him, 'Good news of the garden (of paradise), O son of Hatib.' Now Hatib was an old man who had lived long in the heathen period and his hypocrisy appeared then, for he said, 'What good news do you give him? Of a garden of rue? By God, you have robbed this man of his life by your deception (and brought great sorrow on me.'--Tabari).}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=441-442}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|pages=199}}|Ka'b b.Malik said on the the same subject:
The rabbis were disgraced through their treachery,
Thus time's wheel turns round.
They had denied the mighty Lord
Whose command is greal.
They had been given knowledge and understanding
And a warner from God came to them,
A truthful warner who brought a book
With plain and luminous verses.
The said, 'You've brought no true thing
And you are more wonhy of God's disapproval than we:
He said,'Nay,but l've, brought the truth,
The wise and intelligent believe me,
He who follows it will be rightly guided
And the disbelievers will be recompensed
And when they imbibed treachery and unbelief
And aversion turned them from the truth,
God showed the prophet a sound view,
For God's decision is not false
He strengthened him and gave him power over them
And was his Helper, an excellent Helper!
Ka'b was left prostrate there,
After his fall Nadir was brought low.
Sword in hand we cut him down
By Muhammad's order when he sent secretly by night
Ka'b's brother , to go to Ka'b.
'''He beguiled him and brought him down with guile'''
Mahmud was trustworthy, bold
Those Banu'l-Nadir were in evil case,
They were destroyed for their crimes
The day the apostle came to them with an army
Walking softly as he looked at them.
Ghassan the protectors were his helpers
Against the enemies as he helped them.
He said '(I offer) Peace, woe to you' but they refused
And lies and deciet were their allies
They tasted the results of their deeds in misery,
Every three of them shared one camel.
They were driven out and made for Qaynuqaa'
Their palms and houses were abandoned. }}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=179}}
|They (the Jews of the Banu Qaynuqaa) replied, "Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!"
}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=23}}
 {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=578}}
|The Messenger and his Companions continued in the fear and distress that Allah has described in the Qur'an. Then Nu'aym came to the Prophet. ‘'''I ‘ve become a Muslim, but my tribe does not know of my Islam'''; so command me whatever you will.' '''Muhammad said, ‘Make them abandon each other if you can so that they will leave us; for war is deception.''''}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=36}} {{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=93}}
|After due praise and exaltation of God, he addressed them saying: "O community of Ansar, what is this talk I hear about you? [What is] the grudge you have harbored in your hearts [against me]? Did I not come to you when you were erring and God guided you; [were you not] needy and then made rich by God; [were you not] enemies and [did not] God reconcile your hearts?" They answered, "Yes indeed, God and His Messenger are gracious and kind." He said, "Why do you not answer me (directly), O Ansar?" They said, "What shall we answer. You, O Messenger of God? Kindness and graciousness belong to God and His Messenger." He said: "Now then, by God, had you wished you could have said-and you would have spoken the truth and have been accepted as truthful-'You came to us (when your message] was rejected [by the Quraysh] and we believed in you; [you were] forsaken and we assisted you; [you were] evicted and we sheltered you; [you were] needy and we comforted you.}}

==Scholars==

===Classical===

All quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fiqh====

{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 745, r8.2)|2=Imam Abu Hammid Ghazali says: "Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, '''it is permissible to lie if attaining the goal is permissible''' (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), '''and obligatory to lie if the goal is obligatory'''... it is religiously precautionary in all cases to employ words that give a misleading impression..."}}

{{Quote|1=[http://attahawi.com/2009/12/02/usul-al-shashi-by-imam-nizam-al-din-al-shashi-edited-by-shaykh-muhammad-akram-al-nadwi/ Chapter "Al Dheema"] Nizam al-Din al-Shashi, Usul al-Shashi (p. 114)|2='''It is permissible to swear at Rasulullah when one is under duress''' and to recite the Kalima of Kufr in the fear of losing property or of getting murdered provided that the heart is at comfort.}}

====Tafsir====

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=2808 Jami' al-Bayan 'an ta'wil ayi'l-Qur'an al-Ma'ruf: Tafsir at-Tabari] Abu Ja'far Muhammad at-Tabari, Beirut: Dar Ihya' at-Turath al-'Arabi, 2001 (vol. 3, p. 267)|2=If you [Muslims] are under their [infidels'] authority, fearing for yourselves, '''behave loyally to them, with your tongue, while harboring inner animosity for them'''. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 3 Ayah 28] Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, '''as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words''', but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=3&tid=8052 The Prohibition of Supporting the Disbelievers] Tafsir Ibn Kathir|2=(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "'''We smile in the face of some people although our hearts curse them'''. Al-Bukhari said that Al-Hasan said, "'''The Tuqyah is allowed until the Day of Resurrection'''.}}

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=259 Surah 3. Al-i'Imran, Ayah 28] Fakhr al-Din al-Razi, Tafseer Kabeer, published in Istanbul (vol. 2, p. 626)|2='''Undoubtedly, there is no harm in practicing Taqiyyah''' if a believer is caught up between non-believers and his life or property is under threat from them. In such circumstances he should conceal his enmity from them. Infact, he should talk in such a manner that his words should show passion. His hear should not confirm what he is saying. Taqiyyah does not have an effect on one's heart; it only has an external effect.}}

{{Quote|1=[http://www.alkitab.com/10393.html Surah 16. An-Nahl, Ayah 106] Jalal al-Din al-Suyuti, Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur, Cairo edition (vol. 4, p. 132)|2=The non-believers once caught Ammar bin Yasir and they forced him to say praise their false gods and to condemn Prophet Muhammad. They forced him to an extent that Ammar bin Yasir gave in an exceeded to their demands. After that, when he returned to the Prophet Mohammed, Ammar narrated the whole story to him. Prophet Muhammad asked him, how do you feel in your heart? To which Ammar replied, I am fully content with Allah's religion in my heart. To this '''Prophet Mohammed said, if non-believers ask you to say the same again, say it'''. At which time the following ayah was descended: "Anyone who after accepting faith in Allah utters disbelief (save under compulsion and even then his heart remains firm in faith) on them is Wrath from Allah and theirs will be a dreadful Penalty"}}

{{Quote|1=[http://www.fadakbooks.com/taal4.html Tafsir Ma'alim at-Tanzeel] Husain bin Masood al-Baghawi, published in Bombay (vol. 2, P. 214)|2=All scholars of the Muslim Ummah agree on the fact that at times when one is forced, one can denounce Islam.}}

===Modern===

Again, all quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fatwas====

{{Quote|1=[{{Reference archive|1=http://amjaonline.com/00en_f1_details.php?fid=937|2=2013-04-13}} Lying for repulsing evil] Dr. Salah Al-Sawy, AMJA Online, Question ID: 937, November 17, 2005|2='''Question:'''

In the name of Allah the Beneficent the Merciful

Peace, blessings and mercy of Allah be upon you.

My father has an illicit relationship with a woman other than my mother and he refuses to marry her and he spends on her abundantly, and at the same time, he is tightfisted on his house. My mother knew what he spends on her, without his knowledge, through reading a list he keeps in his pocket. She used tricks to make sedition between them by claiming that someone called us and said that he spent that sum and that sum on that woman. My father asked my testimony and I supported my mother’s claim. Are my mother and I sinful by lying on my father, or is it considered “permissible” lying? How do you counsel us to solve this problem? Jazakum Allahu Khairan.

'''Answer:'''

In the name of Allah the Beneficent the Merciful

Praise be to Allah, prayers and peace be upon His kind Messenger, his family members, companions and followers.

Lying is a grave sin and a bad conduct that should not be resorted to by anyone who believes in Allah and in the Day of Judgment, '''except under the compelling strokes of necessity''', because, as the prophet, prayers and peace of Allah be upon him, said: “That lying leads to dissolution, and that dissolution leads to hellfire, and a person is always lying and seeks lying until he is registered unto Allah that he is a liar”. If someone is compelled to lying, '''he can indirectly say something that his listener can understand something else'''. However, your father should be reached out by a sincere advice that he should fear Allah and that his relationship with that woman is against his reputation, his old age, and his religion, that would expose him to Allah’s wrath and contempt. I would say to him what the Arab poet has said: “Suffice it to you old age and Islam to restrain you”.

As for your mother, it would be better for her that she would approach your father in their privacy and tell him that she knows what is going on between him and that woman, and that she is patient on that situation in consideration for the family and intimate ties between them and that her patience has reached a warning limit of no more if he goes on like this, and that she reminds him of Allah and frightens him of His wrath and contempt, that he may come back to his senses and sincerely repent to Allah. Allah knows best. }}

{{Quote|{{cite web quotebox|url= http://islamqa.com/en/ref/59879|title= What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar|publisher= Islam Q&A|author= |series= Fatwa No. 59879|date= |archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/59879&date=2013-06-07|deadurl=no}}|Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

:In this verse [al-Maa’idah 5:51] Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends... [Aal ‘Imraan 3:28]

:This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but '''in cases of fear and taqiyah it is permissible to make friends with them''', as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.

:It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them.
Adwa’ al-Bayaan, 2/98,99 . . . 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:

:'''Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them''', because this is the way of the Messengers and their followers. [Quotes al-Mumtahanah 60:4 & al-Mujaadilah 58:22]

:Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. [Quotes al-Mumtahanah 60:1]

:'''But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that''', because it comes under the heading of opening their hearts to Islam. But '''if he despairs of them becoming Muslim, then he should treat them accordingly'''. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389.}}

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/ref/27261|title= Permissibility of Ambiguity and Definition of Necessity|publisher= Islam Q&A|author= |series= Fatwa No. 27261|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2Fref%2F27261&date=2013-06-18|deadurl=no}}|The Arabic word tawriyah [translated here as deliberate ambiguity] means to conceal something.

Allah says (interpretation of the meaning): [Quotes al-Ma'idah 5:31 & al-A’raaf 7:26]

With regard to the meaning in sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling.

'''Deliberate ambiguity is regarded as a legitimate solution for avoiding difficult situations that a person may find himself in when someone asks him about something, and he does not want to tell the truth on the one hand, and does not want to lie, on the other.'''

'''Deliberate ambiguity is permissible if it is necessary or if it serves a shar’i (religious) interest''', but it is not appropriate to do it a great deal so that it becomes a habit, or to use it to gain something wrongfully or to deprive someone of his rights.

Al-Nawawi said:

The scholars said: If that is needed to serve some legitimate shar’i interest that outweighs the concern about misleading the person to whom you are speaking, or it is needed for a reason that cannot be achieved without lying, then there is nothing wrong with using deliberate ambiguity as an acceptable alternative. But if there is no interest to be served and no pressing need, then it is makrooh (disliked), but is not haram (impermissible). If it is a means of taking something wrongfully or depriving someone of their rights, then it is haram in that case. This is the guideline in this matter. Al-Adhkaar.

Some scholars were of the view that it is haram to resort to deliberate ambiguity if there is no reason or need to do so. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). See al-Ikhtiyaaraat.

'''There are situations in which the Prophet (peace and blessings of Allah be upon him) taught that we may use deliberate ambiguity''', for example:

If a man loses his wudoo (ablution) whilst praying in congregation, what should he do in this embarrassing situation?

The answer is that he should place his hand over his nose and leave.

The evidence for that is the report narrated from ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If anyone of you breaks his wudoo whilst praying, let him hold his nose and leave.” Sunan Abi Dawood.

Al-Teebi said: The command to hold his nose is so that it will look as if he has a nosebleed. This is not a lie, rather it is a kind of ambiguity. This concession is granted so that the Shaytan will not trick him into staying put because of feeling embarrassed in front of people.

Mirqaah al-Mafaateeh Sharh Mishkaat al-Masaabeeh.

This is a kind of ambiguity that is permitted, so as to avoid any embarrassment and so that whoever sees him leaving will think that he has a nosebleed.

'''Similarly If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?'''

'''Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imam al-Bukhaari (may Allah have mercy on him) entitled a chapter of his Saheeh: “Indirect speech is a safe way to avoid a lie”. (Saheeh al-Bukhari, Kitaab al-Adab (Book of Manners)).'''

Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. '''The following are examples of such statements used by the salaf (pious predecessors) and early imams (religious leaders), and collected by Imam Ibn al-Qayyim in his book Ighaathat al-Lahfaan''':

It was reported about Hammad (may Allah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: “My tooth, my tooth!” Then the boring person whom he did not like would leave him alone.

Imam Sufyan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.

Imam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imam Ahmad did not want him to go out, so he said: “Al-Mirwadhi is not here, what would he be doing here?” whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.

'''Other examples of equivocation or indirectness in speech include the following:'''

If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say “ma ra aytuhu”, meaning that you have not cut his lung, because this is a correct meaning in Arabic [“ma ra aytuhu” usually means “I have not seen him,” but can also mean “I have not cut his lung”]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, “Wallaahi lan ukallumahu”, meaning that you will not wound him, because “kalam” can also mean “wound” in Arabic [as well as “speech”]. Similarly, if a person is forced to utter words of kufr (disbelief) and is told to deny Allah, it is permissible for him to say “Kafartu bi’l-laahi”, meaning “I denounce the playboy” [which sounds the same as the phrase meaning “I deny Allah.”]

(Ighaathat al-Lahfaan by Ibn al-Qayyim. See also the section on equivocation (ma’aareed) in Al-Adaab al-Shar’iyyah by Ibn Muflih).

However, one should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:

Excessive use of it may lead to lying.

One may lose good friends, because they would always be in doubt as to what is meant.

If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one’s honour by not giving people cause to doubt one’s integrity.

The person who uses such a technique frequently may become proud of his ability to take advantage of people.

End quote. From Madha taf’al fi’l-haalaat al-aatiyah (What to do in the following situations)?}}

{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6544&CATE=3600|title= Deceiving but not lying to parents|publisher= Sunni Path|author= Sidi Suheil Laher|series= Question ID:6544|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D6544%26CATE%3D3600&date=2013-07-06|deadurl=no}}|'''Telling half-truths is permissible''' under the following conditions:

1 - there is a legitimate reason for doing so If there is no '''legitimate (under the shari`ah) reason''', then it is not permissible. [Ibn `Abidin, Radd al-Muhtar 9/613.]

2 - the 'hidden' true meaning is not too far fetched

3 - the statement does not lead to someone else suffering injustice or losing one of their rights.

4 - one does not swear to the half-truth in the name of Allah [Ibn Muflih, al-Adab al-Shar`iyyah]}}

====Tafsir====

{{Quote|1=[http://islamicstudies.info/maarif/surah3.htm Surah Al-Imran 3:28-30] Muhammad Shafi Usmani, Maarif ul Quran (p. 57)|2=..the purpose is to stay safe from any possible harm coming through them. The words (“unless you have a fear of them”) appearing in this verse means that…friendship with disbelievers is not permissible '''except''' when you are in a situation where you want to defend yourself against them.}}

{{Quote|1=[http://islamicstudies.info/dawat/surah3.htm Surah 3 Ayah 28] Shams Pirzada, Dawat ul Quran, trans. Abdul Karim Shaikh|2=That is: If the faithful are trapped in the midst of the infidels and if they, as a mean of safeguard, '''take them as their friends for appearances sake, then there is nothing wrong in it'''; but here emphasised that we should fear Allah and not indulge in doing a thing which would harm the interests of the religion...}}

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamicstudies.info%2Ftafheem.php%3Fsura%3D3%26verse%3D21%26to%3D30|2=2013-06-07}} Surah 3 Ayah 28] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=''"(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing..."''

This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and '''to behave in such a manner as to create the impression that he is on the same side''' as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude owards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.

''"...Allah warns you to beware of Him for it is to Allah that you will return."''

One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to a prudent '''concealment of faith (taqiyah)''' in order to save one's life, this concealment should remain within reasonable limits. The most one is permitted to do is to protect one's life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, and without causing loss of life and property to other Muslims. One must never allow saving one's own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God's reproach if they give substantial aid to those rebelling against Him, and cause any harm to God's chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.}}

==Miscellaneous==

All quotations are taken from respected Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

{{Quote|1=Muhammad bin Aqeel Shaafiyee, al-Nasa'ih al-Kaafiyah (p. 109), Bombay edition|2=I say our scholars agree on the fact that when needed, '''telling a lie is allowed, and this is Taqiyyah'''. But if we name this Taqiyyah, a lot of the scholars raise an objection, since Shi'as use this term. So '''the difference between Shi'a and Sunni is only the word difference'''.}}

{{Quote|1=Al-Nawawi, Al Minhaj Be Sharh Sahih Muslim (vol. 2, p. 106-266), published in Luknow|2='''All the scholars agree''' on the fact that if a cruel man comes to kill a person who is hiding, or comes to wrongfully take someone else's possessions, and asks for information about that (possession), then '''it is Wajib on everyone to conceal it and deny knowledge of its whereabouts. This is not only permissible but Wajib''' because its purpose is to protect an oppressed one from the grasp of an oppressor}}

{{Quote|1=Shah Abdul Aziz Dehlavi, Tauhfa Ithna Ashariyya, p. 337|2=It should be known that '''Taqiyyah is permissible, proven from the Qur'an''' one such verse is ," Let not the believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. " and the other statement of Allah [swt]:

“He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.”

'''The definition of Taqiyyah is to oppose one’s life, property or honor and this can be of two types. Firstly, the enmity may be based on religion of belief, like a Kaafir and Muslim. Secondly, it may be based on the worldly things, like property, place, women and other belongings. Thus, Taqqiyah is also of two kinds'''…}}

{{Quote|1=Ahmed Fehmi Mesri, Hashia al-Mihal wa An-Nahal (vol. 1, p. 195), published in Cairo|2='''Taqiyyah is allowed''' at times of fear, and Tabbara said that our companions say that in times of need, Taqiyyah is allowed; rather, in some cases to create an environment of unity, it can also be used. And '''all the narrations which are present speak for it'''.}}

{{Quote|1=Abu Shakoor Saalmi, al-Tamheed fi Bayan al-Tauwheed (Ch. 1, pp. 18-19), published in Delhi|2=Similarly, Kufr is the worst act. But when one is forced to commit it through a threat of murder then '''it is permissible to adopt Taqiyyah''' and recite the Kalima of kufr; and such a person should not be deemed a Kaffir. Verily, '''the Shari'a has deemed it a favorable act to recite Kalima of Kufr under Taqqiyah'''}}

==External Links==

*[http://answering-islam.org/Index/L/lying.html Lying] and [http://answering-islam.org/Index/T/taqiyya.html Taqiyya] ''- Answering Islam''
*[{{Reference archive|1=http://tool.donation-net.net/Images/Email/1097/Taqiyya_and_Islam_s_rules_of_war.pdf|2=2013-06-09}} How Taqiyya Alters Islam's Rules of War Defeating Jihadist Terrorism] ''- Raymond Ibrahim, Middle East Quarterly, Winter 2010, pp. 3-13''

==References==
{{reflist}}

[[Category:QHS]]
[[ru:Китман и ат-Такия]]

Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T17:16:03Z

Graves: specify the information for Sahih Muslim "lying in 3 cases"

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Lying is generally considered a sin for believers by Islamic jurists, but this is not a blanket judgement. The tradition records Muhammad lying and [[Qur'an, Hadith and Scholars:Muhammad and Oaths|breaking oaths]] on a number of occasions when it served his purpose, particularly when it came to warfare. Such was his fodness for the tactic that there are two instances of [[sahih]] hadith recording his saying: "war is deceit." In addition, Allah himself is recorded as being "the best deceiver" and leading those he disapproves of to the fire; in fact, according to the doctrine of [[Qur'an, Hadith and Scholars:Predestination|qadr]] all those who go to hell are deliberately decieved by Allah into this final doom.

==Qur'an==

===Allah===

===="Best Deceiver"====

The Qur'an openly states many times that Allah is the "best deceiver", for more info on this idea see: [[Allah the Best Deceiver]].<nowiki></ref></nowiki>

{{quote |{{Qtt|3|54}}|
'''Arabic:''' ومكروا ومكر الله والله خير الماكرين

'''Transliteration:''' Wamakaroo wamakara Allahu waAllahu khayru almakireena

'''Literal:''' And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/3/lang/englishliteral/|2=2011-08-25}} 3. Ali-Imran - The Family Of 'Imran (سورة آل عمران) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|7|99}}|
'''Arabic:''' افامنوا مكر الله فلايامن مكر الله الا القوم الخاسرون

'''Transliteration:''' Afaaminoo makra Allahi fala ya/manu makra Allahi illa alqawmu alkhasiroona
'''Literal:''' Did they secure God's scheme/deceit ? So no(one) trusts God's scheme/deceit except the nation the losers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/7/lang/englishliteral/|2=2011-08-25}} 7. Al-A'raf - The Heights (سورة الأعراف) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|8|30}}|
'''Arabic:''' واذ يمكر بك الذين كفروا ليثبتوك او يقتلوك او يخرجوك ويمكرون ويمكر الله والله خير الماكرين

'''Transliteration:''' Wa-ith yamkuru bika allatheena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru Allahu waAllahu khayru almakireena
'''Literal:''' And when those who disbelieved deceive/scheme at you to affix/affirm you, or kill you, or bring you out, and they scheme/deceive , and God deceives/schemes and God (is) best (of) the deceivers/schemers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/8/lang/englishliteral/|2=2011-08-25}} 8. Al-Anfal - Spoils Of War (سورة الأنفال) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|10|21}}|
'''Arabic:''' واذا اذقنا الناس رحمة من بعد ضراء مستهم اذا لهم مكر في اياتنا قل الله اسرع مكرا ان رسلنا يكتبون ماتمكرون

'''Transliteration:''' Wa-itha athaqna alnnasa rahmatan min baAAdi darraa massat-hum itha lahum makrun fee ayatina quli Allahu asraAAu makran inna rusulana yaktuboona ma tamkuroona
'''Literal:''' And if We made the people taste/experience mercy from after calamity/disastrous distress touched them, then for them (is) cheatery/deceit/schemes in Our verses/evidences . Say: "God (is) quicker/faster (in) cunning/scheming , that Our messengers write what you cheat/ deceive/scheme."<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/10/lang/englishliteral/|2=2011-08-25}} 10. Yunus - Jonah (سورة يونس) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|13|42}}|
'''Arabic:''' وقد مكر الذين من قبلهم فلله المكر جميعا يعلم ماتكسب كل نفس وسيعلم الكفار لمن عقبى الدار

'''Transliteration:''' Waqad makara allatheena min qablihim falillahi almakru jameeAAan yaAAlamu ma taksibu kullu nafsin wasayaAAlamu alkuffaru liman AAuqba alddari
'''Literal:''' And those from before them had cheated/deceived/schemed, so to God (is) all the cheatery/deceit/scheme. He knows what every self gains/acquires , and the disbelievers will know to whom (is) the house's/home's end/turn (result).<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/13/lang/englishliteral/|2=2011-08-25}} 13. Ar-Ra'd - The Thunder (سورة الرعد) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

====Created Christianity Through Deception====

{{Quote|{{Quran-range|4|157|158}}|That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- '''but they killed him not, nor crucified him, but so it was made to appear to them''', and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- '''Nay, Allah raised him up unto Himself'''; and Allah is Exalted in Power, Wise;- }}

====Deceived Muslims====

{{Quote|{{Quran-range|8|43|44}}| Remember in thy dream '''Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged''', and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). }}

===Breaking Oaths===

The Qur'an tells us that Allah will not call Muslims to account for what is "futile in their oaths", and deliberately breaking oaths is not much of a problem because they will be forgiven if they fast for three days.

{{Quote|{{Quran|2|225}}|'''Allah will not call you to account for thoughtlessness in your oaths''', but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. }}

{{Quote|{{Quran|5|89}}|'''Allah will not call you to account for what is futile in your oaths''', but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, '''fast for three days. That is the expiation for the oaths ye have sworn'''. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful.}}

{{Quote|{{Quran|66|2}}|'''Allah has already ordained for you, (O men), the dissolution of your oaths''' (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom. }}
The words "in some cases" of the above verse are not present in the original Arabic text. So this verse could even be giving Muslims a carte blanche to break oaths.

===Taqiyya===

The following Qur'anic verses form the basis of the mainly Shi'ite doctrine of [[taqiyya]], although, as you will see in the section on Sunni scholars, some Sunnis have endorsed the practice as well. The idea behind taqiyya is that Muslim can lie about their faith to preserve their life and property in the face of religious oppression.

{{Quote|{{Quran|3|28}}|Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: '''except by way of precaution''', that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.}}

{{Quote|{{Quran|16|106}}|Any one who, after accepting faith in Allah, utters Unbelief,- '''except under compulsion''', his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty..}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|7|71|662}}| Narrated Abdullah bin Umar: Two men came from the East and addressed the people who wondered at their eloquent speeches. On that '''Allah's Apostle said 'Some eloquent speech is as effective as magic'''.'}}

{{Quote|{{Bukhari|4|52|147}}|Narrated Sahl bin Sad As-Sa'idi: ...Allah's Apostle said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, '''another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise'''."}}

{{Quote|{{Bukhari|4|53|408}}|Narrated Al-Bara: When the Prophet intended to perform the 'Umra he sent a person to the people of Mecca asking their permission to enter Mecca. They stipulated that he would not stay for more than three days and would not enter it except with sheathed arms and would not preach (Islam) to any of them. So Ali bin Abi-Talib started writing the treaty between them. He wrote, "This is what Muhammad, Apostle of Allah has agreed to." The (Meccans) said, "If we knew that you (Muhammad) are the Apostle of Allah, then we would not have prevented you and would have followed you. But write, 'This is what Muhammad bin 'Abdullah has agreed to..' " On that Allah's Apostle said, "By Allah, I am Muhammad bin 'Abdullah, and, by Allah, I am Apostle of 'Allah." Allah's Apostle used not to write; so he asked 'Ali to erase the expression of Apostle of Allah. On that 'Ali said, "By Allah I will never erase it." Allah's Apostle said (to 'Ali), "Let me see the paper." When 'Ali showed him the paper,''' the Prophet erased the expression with his own hand.''' When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed. }}

{{Quote|{{Bukhari|3|49|857}}|Narrated Um Kulthum bint Uqba:

That she heard Allah's Apostle saying, "'''He who makes peace between the people by inventing good information or saying good things, is not a liar'''."}}

====Breaking Oaths====

In Sahih Bukhari we find narrations telling us Prophet Muhammad had said if he took an oath and later found something else better, he would do "what is better" and expiate his oath.

{{Quote|{{Bukhari|7|67|427}}|

Narrated Zahdam:

We were in the company of Abu Musa Al-Ash'ari and there were friendly relations between us and this tribe of Jarm. Abu Musa was presented with a dish containing chicken. Among the people there was sitting a red-faced man who did not come near the food. Abu Musa said (to him), "Come on (and eat), for I have seen Allah's Apostle eating of it (i.e. chicken)." He said, "I have seen it eating something (dirty) and since then I have disliked it, and have taken an oath that I shall not eat it ' Abu Musa said, "Come on, I will tell you (or narrate to you). Once I went to Allah s Apostle with a group of Al-Ash'ariyin, and met him while he was angry, distributing some camels of Rakat. We asked for mounts but he took an oath that he would not give us any mounts, and added, 'I have nothing to mount you on' In the meantime some camels of booty were brought to Allah's Apostle and he asked twice, 'Where are Al-Ash'ariyin?" So he gave us five white camels with big humps. We stayed for a short while (after we had covered a little distance), and then I said to my companions, "Allah's Apostle has forgotten his oath. By Allah, if we do not remind Allah's Apostle of his oath, we will never be successful." So we returned to the Prophet and said, '''"O Allah's Apostle! We asked you for mounts, but you took an oath that you would not give us any mounts; we think that you have forgotten your oath.'''' He said, 'It is Allah Who has given you mounts. '''By Allah, and Allah willing, if I take an oath and later find something else better than that. then I do what is better and expiate my oath.'''' "}}

{{Quote|{{Bukhari|9|89|260}}|
Narrated 'Abdur-Rahman bin Samura:

The Prophet said, "O 'Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand then you will be held responsible for it, but if you are given it without asking (for it), then you will be helped (by Allah) in it. '''If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better.'''"}}

Since determining what is "better" is a very subjective evaluation, one can break any agreement with anyone at any time they choose to do so just based on one's perception of what is "better".

====War is Deceit====

{{Quote|{{Bukhari|4|52|267}}|Narrated Abu Huraira: The Prophet 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''''. }}

{{Quote|{{Bukhari|4|52|268}}|Narrated Abu Huraira:

Allah's Apostle called,: "'''War is deceit'''".}}

{{Quote|{{Bukhari|4|52|269}}|Narrated Jabir bin 'Abdullah:

The Prophet said, "'''War is deceit'''."}}

====Not Restricted to War====

Muslims often claim lying in Islam is restricted to its use in war, but in the following hadiths, Muhammad permits a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

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

This is a clear case of lying endorsed by the prophet in order to achieve the objectives of Islam, therefore Muslims are permitted to lie (and kill) in defence of Muhammad and his character.

====Marital Consent====

These narrations say that a person can knowingly get two of his friends to lie about the consent given by a female and the marriage will be upheld. So if she turns him down, all he needs to do is get two friends to lie and she will be his wife legally.

{{Quote|{{Bukhari|9|86|100}}| Narrated Abu Haraira:

Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, "By keeping silent (when asked her consent)." Some people said, "'''If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband.'''"}}

{{Quote|{{Bukhari|9|86|98}}|Narrated Abu Huraira:

The Prophet said, "A virgin should not be married till she is asked for her consent; and the matron should not be married till she is asked whether she agrees to marry or not." It was asked, "O Allah's Apostle! How will she(the virgin) express her consent?" He said, "By keeping silent." Some people said, "'''If a virgin is not asked for her consent and she is not married, and then a man, by playing a trick presents two false witnesses that he has married her with her consent and the judge confirms his marriage as a true one, and the husband knows that the witnesses were false ones, then there is no harm for him to consummate his marriage with her and the marriage is regarded as valid'''."}}

{{Quote|1=[http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=24&PID=6678 Sahih Bukhari 6570] ([[:File:Al-islam-hadith-6570.JPG|screenshot]])|2=

حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ابْنِ جُرَيْجٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ذَكْوَانَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبِكْرُ تُسْتَأْذَنُ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ إِذْنُهَا صُمَاتُهَا وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا فَأَدْرَكَتْ فَرَضِيَتْ الْيَتِيمَةُ فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ حَلَّ لَهُ الْوَطْءُ “Abu Asem told us from Ibn Goreh, from the son of Abi Molaika, from Zokwan, from Aisha (May Allah be pleased with her) that: Allah’s apostle (PBUH) said that a virgin’s consent is taken. I said: "A virgin feels shy". He said, ”Her silence is her consent.” And some people said that if a man falls in love with an orphan odalisque or a virgin and she refuses him. Then, he does a trick by bringing two false witnesses that he married her and the orphan realized it (the trick) and gave her consent and the judge acknowledged the false witnesses and the husband is aware of its falsehood, then is lawful for him to copulate with her.”<ref>The corresponding English narration ({{Bukhari|9|86|101}}) adds an extra clause "and then she attains the age of puberty", which we can see is not present in the Arabic version of the hadith and thus was most likely added by the translator Muhsin Khan himself.</ref>}}

===Sahih Muslim===

==== It's not lawful to lie except in 3 cases (that cover too much)====

{{Quote|{{Muslim|32|6303}}|Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: '''A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good'''. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: '''in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband''' (in a twisted form in order to bring reconciliation between them).}}

Because the hadith allows lying to:

* Enemies ("in battle", see [[Taqiyya]])
* Friends ("bringing reconciliation amongst persons")
* Husband to his wife, and a wife to her husband

See also: [[Qur%27an,_Hadith_and_Scholars:Lying_and_Deception#It.27s_not_lawful_to_lie_except_in_3_cases_.28that_cover_too_much.29]] (Jami` at-Tirmidhi 4:25:1939)

The question arises whether there is any case for lying that doesn't fall into these three cases.

====Breaking Oaths====

In addition to Sahih Bukhari, we find many more narrations in Sahih Muslim concerning the breaking of oaths. This time Muhammad is encouraging Muslims to do likewise and choose what is "better".

{{Quote|{{Muslim|15|4044}}|
Abu Musa al-Ash'ari reported: I came to Allah's Apostle (may peace be upon him) along with a group of Ash'arites requesting to give us a mount. He (the Holy Prophet) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Allah's Messenger (may peace be upon him) begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. '''So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.'''|}}

{{Quote|{{Muslim|15|4052}}|
Abu Huraira reported: A person sat late in the night with Allah's Apostle (may peace be upon him), and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger (may peace be upon him) and made mention of that to him, whereupon Allah's Messenger (may peace he upon him) said: '''He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.'''|}}

{{Quote|{{Muslim|15|4053}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).'''|}}

{{Quote|{{Muslim|15|4054}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).'''|}}

{{Quote|{{Muslim|15|4055}}|

This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words): "He should expiate for (breaking) the vow and do that which is better."|}}

{{Quote|{{Muslim|15|4058}}|
'Adi reported Allah's Messenger (may peace be upon him) as saying: '''When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.'''|}}

{{Quote|{{Muslim|15|4062}}|
Abd al-Rahman b. Samura reported that Allah's Messenger (may peace be upon him) said to me: Abd al-Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. '''And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.'''}}

====Not Restricted to War====

In addition to Sahih Bukhari, we find a narration in Sahih Muslim concerning Muhammad permitting a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

=== Jami` at-Tirmidhi ===
==== It's not lawful to lie except in 3 cases (that cover too much)====
{{Quote|{{Al Tirmidhi||4|25|1939}} ({{external link| url = https://sunnah.com/tirmidhi/27/45| title = sunnah.com | author = | date = | archiveurl = | deadurl = no}})|
Asma bint Yazid narrated that the Messenger of Allah said:

"it is not lawful to lie except in three cases: Something the man tells his wife to please her, to lie during war, and to lie in order to bring peace between the people."

Grade: Sahih (Darussalam)
}}

Because the hadith allows lying to:
* From husband to wife (and from wife to husband, if Sahih Muslim 2605a is considered or this hadith is fully translated into English)
* Enemies ("during war", see [[Taqiyya]])
* Friends ("to bring peace between people")

The question arises whether there is any case for lying that doesn't fall into these three cases.

===Ibn Majah===

====Cover Up Sins====

{{Quote|{{Ibn Majah|20|3|20|2544}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “Whoever '''covers (the sin of) a Muslim''', Allah will cover him (his sin) in this world and in the Hereafter.” (Sahih)}}

===Abu Dawud===

====War is Deceit====
{{Quote|[{{Reference archive|1=http://quranmalayalam.com/hadees/abudawud/014.sat.html|2=2011-10-30}} Abu Dawud 14:2631]|Narrated Ka'b ibn Malik:

When the Prophet (peace be upon him) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: '''War is deception'''.}}

==Sira==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=57}}|Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. '''By Muhammad’s order''' we were sent secretly by night. Brother killing brother. '''We lured him to his death with guile.''' Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=88}}
|'Asim also told me that a man called Hatibb bin Umayya bin Rafi' who had a son called Yazid, was grievously wounded at Uhud and was brought to his people's settlement at the point of death. His kinsmen gathered round
and the men and women began to say to him, 'Good news of the garden (of paradise), O son of Hatib.' Now Hatib was an old man who had lived long in the heathen period and his hypocrisy appeared then, for he said, 'What good news do you give him? Of a garden of rue? By God, you have robbed this man of his life by your deception (and brought great sorrow on me.'--Tabari).}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=441-442}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|pages=199}}|Ka'b b.Malik said on the the same subject:
The rabbis were disgraced through their treachery,
Thus time's wheel turns round.
They had denied the mighty Lord
Whose command is greal.
They had been given knowledge and understanding
And a warner from God came to them,
A truthful warner who brought a book
With plain and luminous verses.
The said, 'You've brought no true thing
And you are more wonhy of God's disapproval than we:
He said,'Nay,but l've, brought the truth,
The wise and intelligent believe me,
He who follows it will be rightly guided
And the disbelievers will be recompensed
And when they imbibed treachery and unbelief
And aversion turned them from the truth,
God showed the prophet a sound view,
For God's decision is not false
He strengthened him and gave him power over them
And was his Helper, an excellent Helper!
Ka'b was left prostrate there,
After his fall Nadir was brought low.
Sword in hand we cut him down
By Muhammad's order when he sent secretly by night
Ka'b's brother , to go to Ka'b.
'''He beguiled him and brought him down with guile'''
Mahmud was trustworthy, bold
Those Banu'l-Nadir were in evil case,
They were destroyed for their crimes
The day the apostle came to them with an army
Walking softly as he looked at them.
Ghassan the protectors were his helpers
Against the enemies as he helped them.
He said '(I offer) Peace, woe to you' but they refused
And lies and deciet were their allies
They tasted the results of their deeds in misery,
Every three of them shared one camel.
They were driven out and made for Qaynuqaa'
Their palms and houses were abandoned. }}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=179}}
|They (the Jews of the Banu Qaynuqaa) replied, "Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!"
}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=23}}
 {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=578}}
|The Messenger and his Companions continued in the fear and distress that Allah has described in the Qur'an. Then Nu'aym came to the Prophet. ‘'''I ‘ve become a Muslim, but my tribe does not know of my Islam'''; so command me whatever you will.' '''Muhammad said, ‘Make them abandon each other if you can so that they will leave us; for war is deception.''''}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=36}} {{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=93}}
|After due praise and exaltation of God, he addressed them saying: "O community of Ansar, what is this talk I hear about you? [What is] the grudge you have harbored in your hearts [against me]? Did I not come to you when you were erring and God guided you; [were you not] needy and then made rich by God; [were you not] enemies and [did not] God reconcile your hearts?" They answered, "Yes indeed, God and His Messenger are gracious and kind." He said, "Why do you not answer me (directly), O Ansar?" They said, "What shall we answer. You, O Messenger of God? Kindness and graciousness belong to God and His Messenger." He said: "Now then, by God, had you wished you could have said-and you would have spoken the truth and have been accepted as truthful-'You came to us (when your message] was rejected [by the Quraysh] and we believed in you; [you were] forsaken and we assisted you; [you were] evicted and we sheltered you; [you were] needy and we comforted you.}}

==Scholars==

===Classical===

All quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fiqh====

{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 745, r8.2)|2=Imam Abu Hammid Ghazali says: "Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, '''it is permissible to lie if attaining the goal is permissible''' (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), '''and obligatory to lie if the goal is obligatory'''... it is religiously precautionary in all cases to employ words that give a misleading impression..."}}

{{Quote|1=[http://attahawi.com/2009/12/02/usul-al-shashi-by-imam-nizam-al-din-al-shashi-edited-by-shaykh-muhammad-akram-al-nadwi/ Chapter "Al Dheema"] Nizam al-Din al-Shashi, Usul al-Shashi (p. 114)|2='''It is permissible to swear at Rasulullah when one is under duress''' and to recite the Kalima of Kufr in the fear of losing property or of getting murdered provided that the heart is at comfort.}}

====Tafsir====

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=2808 Jami' al-Bayan 'an ta'wil ayi'l-Qur'an al-Ma'ruf: Tafsir at-Tabari] Abu Ja'far Muhammad at-Tabari, Beirut: Dar Ihya' at-Turath al-'Arabi, 2001 (vol. 3, p. 267)|2=If you [Muslims] are under their [infidels'] authority, fearing for yourselves, '''behave loyally to them, with your tongue, while harboring inner animosity for them'''. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 3 Ayah 28] Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, '''as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words''', but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=3&tid=8052 The Prohibition of Supporting the Disbelievers] Tafsir Ibn Kathir|2=(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "'''We smile in the face of some people although our hearts curse them'''. Al-Bukhari said that Al-Hasan said, "'''The Tuqyah is allowed until the Day of Resurrection'''.}}

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=259 Surah 3. Al-i'Imran, Ayah 28] Fakhr al-Din al-Razi, Tafseer Kabeer, published in Istanbul (vol. 2, p. 626)|2='''Undoubtedly, there is no harm in practicing Taqiyyah''' if a believer is caught up between non-believers and his life or property is under threat from them. In such circumstances he should conceal his enmity from them. Infact, he should talk in such a manner that his words should show passion. His hear should not confirm what he is saying. Taqiyyah does not have an effect on one's heart; it only has an external effect.}}

{{Quote|1=[http://www.alkitab.com/10393.html Surah 16. An-Nahl, Ayah 106] Jalal al-Din al-Suyuti, Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur, Cairo edition (vol. 4, p. 132)|2=The non-believers once caught Ammar bin Yasir and they forced him to say praise their false gods and to condemn Prophet Muhammad. They forced him to an extent that Ammar bin Yasir gave in an exceeded to their demands. After that, when he returned to the Prophet Mohammed, Ammar narrated the whole story to him. Prophet Muhammad asked him, how do you feel in your heart? To which Ammar replied, I am fully content with Allah's religion in my heart. To this '''Prophet Mohammed said, if non-believers ask you to say the same again, say it'''. At which time the following ayah was descended: "Anyone who after accepting faith in Allah utters disbelief (save under compulsion and even then his heart remains firm in faith) on them is Wrath from Allah and theirs will be a dreadful Penalty"}}

{{Quote|1=[http://www.fadakbooks.com/taal4.html Tafsir Ma'alim at-Tanzeel] Husain bin Masood al-Baghawi, published in Bombay (vol. 2, P. 214)|2=All scholars of the Muslim Ummah agree on the fact that at times when one is forced, one can denounce Islam.}}

===Modern===

Again, all quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fatwas====

{{Quote|1=[{{Reference archive|1=http://amjaonline.com/00en_f1_details.php?fid=937|2=2013-04-13}} Lying for repulsing evil] Dr. Salah Al-Sawy, AMJA Online, Question ID: 937, November 17, 2005|2='''Question:'''

In the name of Allah the Beneficent the Merciful

Peace, blessings and mercy of Allah be upon you.

My father has an illicit relationship with a woman other than my mother and he refuses to marry her and he spends on her abundantly, and at the same time, he is tightfisted on his house. My mother knew what he spends on her, without his knowledge, through reading a list he keeps in his pocket. She used tricks to make sedition between them by claiming that someone called us and said that he spent that sum and that sum on that woman. My father asked my testimony and I supported my mother’s claim. Are my mother and I sinful by lying on my father, or is it considered “permissible” lying? How do you counsel us to solve this problem? Jazakum Allahu Khairan.

'''Answer:'''

In the name of Allah the Beneficent the Merciful

Praise be to Allah, prayers and peace be upon His kind Messenger, his family members, companions and followers.

Lying is a grave sin and a bad conduct that should not be resorted to by anyone who believes in Allah and in the Day of Judgment, '''except under the compelling strokes of necessity''', because, as the prophet, prayers and peace of Allah be upon him, said: “That lying leads to dissolution, and that dissolution leads to hellfire, and a person is always lying and seeks lying until he is registered unto Allah that he is a liar”. If someone is compelled to lying, '''he can indirectly say something that his listener can understand something else'''. However, your father should be reached out by a sincere advice that he should fear Allah and that his relationship with that woman is against his reputation, his old age, and his religion, that would expose him to Allah’s wrath and contempt. I would say to him what the Arab poet has said: “Suffice it to you old age and Islam to restrain you”.

As for your mother, it would be better for her that she would approach your father in their privacy and tell him that she knows what is going on between him and that woman, and that she is patient on that situation in consideration for the family and intimate ties between them and that her patience has reached a warning limit of no more if he goes on like this, and that she reminds him of Allah and frightens him of His wrath and contempt, that he may come back to his senses and sincerely repent to Allah. Allah knows best. }}

{{Quote|{{cite web quotebox|url= http://islamqa.com/en/ref/59879|title= What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar|publisher= Islam Q&A|author= |series= Fatwa No. 59879|date= |archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/59879&date=2013-06-07|deadurl=no}}|Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

:In this verse [al-Maa’idah 5:51] Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends... [Aal ‘Imraan 3:28]

:This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but '''in cases of fear and taqiyah it is permissible to make friends with them''', as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.

:It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them.
Adwa’ al-Bayaan, 2/98,99 . . . 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:

:'''Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them''', because this is the way of the Messengers and their followers. [Quotes al-Mumtahanah 60:4 & al-Mujaadilah 58:22]

:Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. [Quotes al-Mumtahanah 60:1]

:'''But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that''', because it comes under the heading of opening their hearts to Islam. But '''if he despairs of them becoming Muslim, then he should treat them accordingly'''. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389.}}

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/ref/27261|title= Permissibility of Ambiguity and Definition of Necessity|publisher= Islam Q&A|author= |series= Fatwa No. 27261|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2Fref%2F27261&date=2013-06-18|deadurl=no}}|The Arabic word tawriyah [translated here as deliberate ambiguity] means to conceal something.

Allah says (interpretation of the meaning): [Quotes al-Ma'idah 5:31 & al-A’raaf 7:26]

With regard to the meaning in sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling.

'''Deliberate ambiguity is regarded as a legitimate solution for avoiding difficult situations that a person may find himself in when someone asks him about something, and he does not want to tell the truth on the one hand, and does not want to lie, on the other.'''

'''Deliberate ambiguity is permissible if it is necessary or if it serves a shar’i (religious) interest''', but it is not appropriate to do it a great deal so that it becomes a habit, or to use it to gain something wrongfully or to deprive someone of his rights.

Al-Nawawi said:

The scholars said: If that is needed to serve some legitimate shar’i interest that outweighs the concern about misleading the person to whom you are speaking, or it is needed for a reason that cannot be achieved without lying, then there is nothing wrong with using deliberate ambiguity as an acceptable alternative. But if there is no interest to be served and no pressing need, then it is makrooh (disliked), but is not haram (impermissible). If it is a means of taking something wrongfully or depriving someone of their rights, then it is haram in that case. This is the guideline in this matter. Al-Adhkaar.

Some scholars were of the view that it is haram to resort to deliberate ambiguity if there is no reason or need to do so. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). See al-Ikhtiyaaraat.

'''There are situations in which the Prophet (peace and blessings of Allah be upon him) taught that we may use deliberate ambiguity''', for example:

If a man loses his wudoo (ablution) whilst praying in congregation, what should he do in this embarrassing situation?

The answer is that he should place his hand over his nose and leave.

The evidence for that is the report narrated from ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If anyone of you breaks his wudoo whilst praying, let him hold his nose and leave.” Sunan Abi Dawood.

Al-Teebi said: The command to hold his nose is so that it will look as if he has a nosebleed. This is not a lie, rather it is a kind of ambiguity. This concession is granted so that the Shaytan will not trick him into staying put because of feeling embarrassed in front of people.

Mirqaah al-Mafaateeh Sharh Mishkaat al-Masaabeeh.

This is a kind of ambiguity that is permitted, so as to avoid any embarrassment and so that whoever sees him leaving will think that he has a nosebleed.

'''Similarly If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?'''

'''Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imam al-Bukhaari (may Allah have mercy on him) entitled a chapter of his Saheeh: “Indirect speech is a safe way to avoid a lie”. (Saheeh al-Bukhari, Kitaab al-Adab (Book of Manners)).'''

Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. '''The following are examples of such statements used by the salaf (pious predecessors) and early imams (religious leaders), and collected by Imam Ibn al-Qayyim in his book Ighaathat al-Lahfaan''':

It was reported about Hammad (may Allah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: “My tooth, my tooth!” Then the boring person whom he did not like would leave him alone.

Imam Sufyan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.

Imam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imam Ahmad did not want him to go out, so he said: “Al-Mirwadhi is not here, what would he be doing here?” whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.

'''Other examples of equivocation or indirectness in speech include the following:'''

If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say “ma ra aytuhu”, meaning that you have not cut his lung, because this is a correct meaning in Arabic [“ma ra aytuhu” usually means “I have not seen him,” but can also mean “I have not cut his lung”]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, “Wallaahi lan ukallumahu”, meaning that you will not wound him, because “kalam” can also mean “wound” in Arabic [as well as “speech”]. Similarly, if a person is forced to utter words of kufr (disbelief) and is told to deny Allah, it is permissible for him to say “Kafartu bi’l-laahi”, meaning “I denounce the playboy” [which sounds the same as the phrase meaning “I deny Allah.”]

(Ighaathat al-Lahfaan by Ibn al-Qayyim. See also the section on equivocation (ma’aareed) in Al-Adaab al-Shar’iyyah by Ibn Muflih).

However, one should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:

Excessive use of it may lead to lying.

One may lose good friends, because they would always be in doubt as to what is meant.

If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one’s honour by not giving people cause to doubt one’s integrity.

The person who uses such a technique frequently may become proud of his ability to take advantage of people.

End quote. From Madha taf’al fi’l-haalaat al-aatiyah (What to do in the following situations)?}}

{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6544&CATE=3600|title= Deceiving but not lying to parents|publisher= Sunni Path|author= Sidi Suheil Laher|series= Question ID:6544|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D6544%26CATE%3D3600&date=2013-07-06|deadurl=no}}|'''Telling half-truths is permissible''' under the following conditions:

1 - there is a legitimate reason for doing so If there is no '''legitimate (under the shari`ah) reason''', then it is not permissible. [Ibn `Abidin, Radd al-Muhtar 9/613.]

2 - the 'hidden' true meaning is not too far fetched

3 - the statement does not lead to someone else suffering injustice or losing one of their rights.

4 - one does not swear to the half-truth in the name of Allah [Ibn Muflih, al-Adab al-Shar`iyyah]}}

====Tafsir====

{{Quote|1=[http://islamicstudies.info/maarif/surah3.htm Surah Al-Imran 3:28-30] Muhammad Shafi Usmani, Maarif ul Quran (p. 57)|2=..the purpose is to stay safe from any possible harm coming through them. The words (“unless you have a fear of them”) appearing in this verse means that…friendship with disbelievers is not permissible '''except''' when you are in a situation where you want to defend yourself against them.}}

{{Quote|1=[http://islamicstudies.info/dawat/surah3.htm Surah 3 Ayah 28] Shams Pirzada, Dawat ul Quran, trans. Abdul Karim Shaikh|2=That is: If the faithful are trapped in the midst of the infidels and if they, as a mean of safeguard, '''take them as their friends for appearances sake, then there is nothing wrong in it'''; but here emphasised that we should fear Allah and not indulge in doing a thing which would harm the interests of the religion...}}

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamicstudies.info%2Ftafheem.php%3Fsura%3D3%26verse%3D21%26to%3D30|2=2013-06-07}} Surah 3 Ayah 28] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=''"(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing..."''

This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and '''to behave in such a manner as to create the impression that he is on the same side''' as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude owards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.

''"...Allah warns you to beware of Him for it is to Allah that you will return."''

One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to a prudent '''concealment of faith (taqiyah)''' in order to save one's life, this concealment should remain within reasonable limits. The most one is permitted to do is to protect one's life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, and without causing loss of life and property to other Muslims. One must never allow saving one's own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God's reproach if they give substantial aid to those rebelling against Him, and cause any harm to God's chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.}}

==Miscellaneous==

All quotations are taken from respected Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

{{Quote|1=Muhammad bin Aqeel Shaafiyee, al-Nasa'ih al-Kaafiyah (p. 109), Bombay edition|2=I say our scholars agree on the fact that when needed, '''telling a lie is allowed, and this is Taqiyyah'''. But if we name this Taqiyyah, a lot of the scholars raise an objection, since Shi'as use this term. So '''the difference between Shi'a and Sunni is only the word difference'''.}}

{{Quote|1=Al-Nawawi, Al Minhaj Be Sharh Sahih Muslim (vol. 2, p. 106-266), published in Luknow|2='''All the scholars agree''' on the fact that if a cruel man comes to kill a person who is hiding, or comes to wrongfully take someone else's possessions, and asks for information about that (possession), then '''it is Wajib on everyone to conceal it and deny knowledge of its whereabouts. This is not only permissible but Wajib''' because its purpose is to protect an oppressed one from the grasp of an oppressor}}

{{Quote|1=Shah Abdul Aziz Dehlavi, Tauhfa Ithna Ashariyya, p. 337|2=It should be known that '''Taqiyyah is permissible, proven from the Qur'an''' one such verse is ," Let not the believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. " and the other statement of Allah [swt]:

“He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.”

'''The definition of Taqiyyah is to oppose one’s life, property or honor and this can be of two types. Firstly, the enmity may be based on religion of belief, like a Kaafir and Muslim. Secondly, it may be based on the worldly things, like property, place, women and other belongings. Thus, Taqqiyah is also of two kinds'''…}}

{{Quote|1=Ahmed Fehmi Mesri, Hashia al-Mihal wa An-Nahal (vol. 1, p. 195), published in Cairo|2='''Taqiyyah is allowed''' at times of fear, and Tabbara said that our companions say that in times of need, Taqiyyah is allowed; rather, in some cases to create an environment of unity, it can also be used. And '''all the narrations which are present speak for it'''.}}

{{Quote|1=Abu Shakoor Saalmi, al-Tamheed fi Bayan al-Tauwheed (Ch. 1, pp. 18-19), published in Delhi|2=Similarly, Kufr is the worst act. But when one is forced to commit it through a threat of murder then '''it is permissible to adopt Taqiyyah''' and recite the Kalima of kufr; and such a person should not be deemed a Kaffir. Verily, '''the Shari'a has deemed it a favorable act to recite Kalima of Kufr under Taqqiyah'''}}

==External Links==

*[http://answering-islam.org/Index/L/lying.html Lying] and [http://answering-islam.org/Index/T/taqiyya.html Taqiyya] ''- Answering Islam''
*[{{Reference archive|1=http://tool.donation-net.net/Images/Email/1097/Taqiyya_and_Islam_s_rules_of_war.pdf|2=2013-06-09}} How Taqiyya Alters Islam's Rules of War Defeating Jihadist Terrorism] ''- Raymond Ibrahim, Middle East Quarterly, Winter 2010, pp. 3-13''

==References==
{{reflist}}

[[Category:QHS]]
[[ru:Китман и ат-Такия]]

Qur'an, Hadith and Scholars:Lying and Deception

2021-07-25T16:58:48Z

Graves: Jami At tirmidzi

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Lying is generally considered a sin for believers by Islamic jurists, but this is not a blanket judgement. The tradition records Muhammad lying and [[Qur'an, Hadith and Scholars:Muhammad and Oaths|breaking oaths]] on a number of occasions when it served his purpose, particularly when it came to warfare. Such was his fodness for the tactic that there are two instances of [[sahih]] hadith recording his saying: "war is deceit." In addition, Allah himself is recorded as being "the best deceiver" and leading those he disapproves of to the fire; in fact, according to the doctrine of [[Qur'an, Hadith and Scholars:Predestination|qadr]] all those who go to hell are deliberately decieved by Allah into this final doom.

==Qur'an==

===Allah===

===="Best Deceiver"====

The Qur'an openly states many times that Allah is the "best deceiver", for more info on this idea see: [[Allah the Best Deceiver]].<nowiki></ref></nowiki>

{{quote |{{Qtt|3|54}}|
'''Arabic:''' ومكروا ومكر الله والله خير الماكرين

'''Transliteration:''' Wamakaroo wamakara Allahu waAllahu khayru almakireena

'''Literal:''' And they cheated/deceived and God cheated/deceived, and God (is) the best (of) the cheaters/deceivers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/3/lang/englishliteral/|2=2011-08-25}} 3. Ali-Imran - The Family Of 'Imran (سورة آل عمران) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|7|99}}|
'''Arabic:''' افامنوا مكر الله فلايامن مكر الله الا القوم الخاسرون

'''Transliteration:''' Afaaminoo makra Allahi fala ya/manu makra Allahi illa alqawmu alkhasiroona
'''Literal:''' Did they secure God's scheme/deceit ? So no(one) trusts God's scheme/deceit except the nation the losers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/7/lang/englishliteral/|2=2011-08-25}} 7. Al-A'raf - The Heights (سورة الأعراف) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|8|30}}|
'''Arabic:''' واذ يمكر بك الذين كفروا ليثبتوك او يقتلوك او يخرجوك ويمكرون ويمكر الله والله خير الماكرين

'''Transliteration:''' Wa-ith yamkuru bika allatheena kafaroo liyuthbitooka aw yaqtulooka aw yukhrijooka wayamkuroona wayamkuru Allahu waAllahu khayru almakireena
'''Literal:''' And when those who disbelieved deceive/scheme at you to affix/affirm you, or kill you, or bring you out, and they scheme/deceive , and God deceives/schemes and God (is) best (of) the deceivers/schemers.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/8/lang/englishliteral/|2=2011-08-25}} 8. Al-Anfal - Spoils Of War (سورة الأنفال) - Revealed in Madinah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|10|21}}|
'''Arabic:''' واذا اذقنا الناس رحمة من بعد ضراء مستهم اذا لهم مكر في اياتنا قل الله اسرع مكرا ان رسلنا يكتبون ماتمكرون

'''Transliteration:''' Wa-itha athaqna alnnasa rahmatan min baAAdi darraa massat-hum itha lahum makrun fee ayatina quli Allahu asraAAu makran inna rusulana yaktuboona ma tamkuroona
'''Literal:''' And if We made the people taste/experience mercy from after calamity/disastrous distress touched them, then for them (is) cheatery/deceit/schemes in Our verses/evidences . Say: "God (is) quicker/faster (in) cunning/scheming , that Our messengers write what you cheat/ deceive/scheme."<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/10/lang/englishliteral/|2=2011-08-25}} 10. Yunus - Jonah (سورة يونس) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

{{quote |{{Qtt|13|42}}|
'''Arabic:''' وقد مكر الذين من قبلهم فلله المكر جميعا يعلم ماتكسب كل نفس وسيعلم الكفار لمن عقبى الدار

'''Transliteration:''' Waqad makara allatheena min qablihim falillahi almakru jameeAAan yaAAlamu ma taksibu kullu nafsin wasayaAAlamu alkuffaru liman AAuqba alddari
'''Literal:''' And those from before them had cheated/deceived/schemed, so to God (is) all the cheatery/deceit/scheme. He knows what every self gains/acquires , and the disbelievers will know to whom (is) the house's/home's end/turn (result).<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/13/lang/englishliteral/|2=2011-08-25}} 13. Ar-Ra'd - The Thunder (سورة الرعد) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed August 25, 2011</ref>}}

====Created Christianity Through Deception====

{{Quote|{{Quran-range|4|157|158}}|That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- '''but they killed him not, nor crucified him, but so it was made to appear to them''', and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- '''Nay, Allah raised him up unto Himself'''; and Allah is Exalted in Power, Wise;- }}

====Deceived Muslims====

{{Quote|{{Quran-range|8|43|44}}| Remember in thy dream '''Allah showed them to thee as few: if He had shown them to thee as many, ye would surely have been discouraged''', and ye would surely have disputed in (your) decision; but Allah saved (you): for He knoweth well the (secrets) of (all) hearts. And remember when ye met, He showed them to you as few in your eyes, and He made you appear as contemptible in their eyes: that Allah might accomplish a matter already enacted. For to Allah do all questions go back (for decision). }}

===Breaking Oaths===

The Qur'an tells us that Allah will not call Muslims to account for what is "futile in their oaths", and deliberately breaking oaths is not much of a problem because they will be forgiven if they fast for three days.

{{Quote|{{Quran|2|225}}|'''Allah will not call you to account for thoughtlessness in your oaths''', but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing. }}

{{Quote|{{Quran|5|89}}|'''Allah will not call you to account for what is futile in your oaths''', but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, '''fast for three days. That is the expiation for the oaths ye have sworn'''. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful.}}

{{Quote|{{Quran|66|2}}|'''Allah has already ordained for you, (O men), the dissolution of your oaths''' (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom. }}
The words "in some cases" of the above verse are not present in the original Arabic text. So this verse could even be giving Muslims a carte blanche to break oaths.

===Taqiyya===

The following Qur'anic verses form the basis of the mainly Shi'ite doctrine of [[taqiyya]], although, as you will see in the section on Sunni scholars, some Sunnis have endorsed the practice as well. The idea behind taqiyya is that Muslim can lie about their faith to preserve their life and property in the face of religious oppression.

{{Quote|{{Quran|3|28}}|Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: '''except by way of precaution''', that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.}}

{{Quote|{{Quran|16|106}}|Any one who, after accepting faith in Allah, utters Unbelief,- '''except under compulsion''', his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty..}}

==Hadith==

===Sahih Bukhari===

{{Quote|{{Bukhari|7|71|662}}| Narrated Abdullah bin Umar: Two men came from the East and addressed the people who wondered at their eloquent speeches. On that '''Allah's Apostle said 'Some eloquent speech is as effective as magic'''.'}}

{{Quote|{{Bukhari|4|52|147}}|Narrated Sahl bin Sad As-Sa'idi: ...Allah's Apostle said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, '''another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise'''."}}

{{Quote|{{Bukhari|4|53|408}}|Narrated Al-Bara: When the Prophet intended to perform the 'Umra he sent a person to the people of Mecca asking their permission to enter Mecca. They stipulated that he would not stay for more than three days and would not enter it except with sheathed arms and would not preach (Islam) to any of them. So Ali bin Abi-Talib started writing the treaty between them. He wrote, "This is what Muhammad, Apostle of Allah has agreed to." The (Meccans) said, "If we knew that you (Muhammad) are the Apostle of Allah, then we would not have prevented you and would have followed you. But write, 'This is what Muhammad bin 'Abdullah has agreed to..' " On that Allah's Apostle said, "By Allah, I am Muhammad bin 'Abdullah, and, by Allah, I am Apostle of 'Allah." Allah's Apostle used not to write; so he asked 'Ali to erase the expression of Apostle of Allah. On that 'Ali said, "By Allah I will never erase it." Allah's Apostle said (to 'Ali), "Let me see the paper." When 'Ali showed him the paper,''' the Prophet erased the expression with his own hand.''' When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to 'Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed. }}

{{Quote|{{Bukhari|3|49|857}}|Narrated Um Kulthum bint Uqba:

That she heard Allah's Apostle saying, "'''He who makes peace between the people by inventing good information or saying good things, is not a liar'''."}}

====Breaking Oaths====

In Sahih Bukhari we find narrations telling us Prophet Muhammad had said if he took an oath and later found something else better, he would do "what is better" and expiate his oath.

{{Quote|{{Bukhari|7|67|427}}|

Narrated Zahdam:

We were in the company of Abu Musa Al-Ash'ari and there were friendly relations between us and this tribe of Jarm. Abu Musa was presented with a dish containing chicken. Among the people there was sitting a red-faced man who did not come near the food. Abu Musa said (to him), "Come on (and eat), for I have seen Allah's Apostle eating of it (i.e. chicken)." He said, "I have seen it eating something (dirty) and since then I have disliked it, and have taken an oath that I shall not eat it ' Abu Musa said, "Come on, I will tell you (or narrate to you). Once I went to Allah s Apostle with a group of Al-Ash'ariyin, and met him while he was angry, distributing some camels of Rakat. We asked for mounts but he took an oath that he would not give us any mounts, and added, 'I have nothing to mount you on' In the meantime some camels of booty were brought to Allah's Apostle and he asked twice, 'Where are Al-Ash'ariyin?" So he gave us five white camels with big humps. We stayed for a short while (after we had covered a little distance), and then I said to my companions, "Allah's Apostle has forgotten his oath. By Allah, if we do not remind Allah's Apostle of his oath, we will never be successful." So we returned to the Prophet and said, '''"O Allah's Apostle! We asked you for mounts, but you took an oath that you would not give us any mounts; we think that you have forgotten your oath.'''' He said, 'It is Allah Who has given you mounts. '''By Allah, and Allah willing, if I take an oath and later find something else better than that. then I do what is better and expiate my oath.'''' "}}

{{Quote|{{Bukhari|9|89|260}}|
Narrated 'Abdur-Rahman bin Samura:

The Prophet said, "O 'Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand then you will be held responsible for it, but if you are given it without asking (for it), then you will be helped (by Allah) in it. '''If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better.'''"}}

Since determining what is "better" is a very subjective evaluation, one can break any agreement with anyone at any time they choose to do so just based on one's perception of what is "better".

====War is Deceit====

{{Quote|{{Bukhari|4|52|267}}|Narrated Abu Huraira: The Prophet 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''''. }}

{{Quote|{{Bukhari|4|52|268}}|Narrated Abu Huraira:

Allah's Apostle called,: "'''War is deceit'''".}}

{{Quote|{{Bukhari|4|52|269}}|Narrated Jabir bin 'Abdullah:

The Prophet said, "'''War is deceit'''."}}

====Not Restricted to War====

Muslims often claim lying in Islam is restricted to its use in war, but in the following hadiths, Muhammad permits a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

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

This is a clear case of lying endorsed by the prophet in order to achieve the objectives of Islam, therefore Muslims are permitted to lie (and kill) in defence of Muhammad and his character.

====Marital Consent====

These narrations say that a person can knowingly get two of his friends to lie about the consent given by a female and the marriage will be upheld. So if she turns him down, all he needs to do is get two friends to lie and she will be his wife legally.

{{Quote|{{Bukhari|9|86|100}}| Narrated Abu Haraira:

Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, "By keeping silent (when asked her consent)." Some people said, "'''If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband.'''"}}

{{Quote|{{Bukhari|9|86|98}}|Narrated Abu Huraira:

The Prophet said, "A virgin should not be married till she is asked for her consent; and the matron should not be married till she is asked whether she agrees to marry or not." It was asked, "O Allah's Apostle! How will she(the virgin) express her consent?" He said, "By keeping silent." Some people said, "'''If a virgin is not asked for her consent and she is not married, and then a man, by playing a trick presents two false witnesses that he has married her with her consent and the judge confirms his marriage as a true one, and the husband knows that the witnesses were false ones, then there is no harm for him to consummate his marriage with her and the marriage is regarded as valid'''."}}

{{Quote|1=[http://hadith.al-islam.com/Page.aspx?pageid=192&BookID=24&PID=6678 Sahih Bukhari 6570] ([[:File:Al-islam-hadith-6570.JPG|screenshot]])|2=

حَدَّثَنَا أَبُو عَاصِمٍ عَنْ ابْنِ جُرَيْجٍ عَنْ ابْنِ أَبِي مُلَيْكَةَ عَنْ ذَكْوَانَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبِكْرُ تُسْتَأْذَنُ قُلْتُ إِنَّ الْبِكْرَ تَسْتَحْيِي قَالَ إِذْنُهَا صُمَاتُهَا وَقَالَ بَعْضُ النَّاسِ إِنْ هَوِيَ رَجُلٌ جَارِيَةً يَتِيمَةً أَوْ بِكْرًا فَأَبَتْ فَاحْتَالَ فَجَاءَ بِشَاهِدَيْ زُورٍ عَلَى أَنَّهُ تَزَوَّجَهَا فَأَدْرَكَتْ فَرَضِيَتْ الْيَتِيمَةُ فَقَبِلَ الْقَاضِي شَهَادَةَ الزُّورِ وَالزَّوْجُ يَعْلَمُ بِبُطْلَانِ ذَلِكَ حَلَّ لَهُ الْوَطْءُ “Abu Asem told us from Ibn Goreh, from the son of Abi Molaika, from Zokwan, from Aisha (May Allah be pleased with her) that: Allah’s apostle (PBUH) said that a virgin’s consent is taken. I said: "A virgin feels shy". He said, ”Her silence is her consent.” And some people said that if a man falls in love with an orphan odalisque or a virgin and she refuses him. Then, he does a trick by bringing two false witnesses that he married her and the orphan realized it (the trick) and gave her consent and the judge acknowledged the false witnesses and the husband is aware of its falsehood, then is lawful for him to copulate with her.”<ref>The corresponding English narration ({{Bukhari|9|86|101}}) adds an extra clause "and then she attains the age of puberty", which we can see is not present in the Arabic version of the hadith and thus was most likely added by the translator Muhsin Khan himself.</ref>}}

===Sahih Muslim===

{{Quote|{{Muslim|32|6303}}|Humaid b. 'Abd al-Rahman b. 'Auf reported that his mother Umm Kulthum daughter of 'Uqba b. Abu Mu'ait, and she was one amongst the first emigrants who pledged allegiance to Allah's Apostle (may peace be upon him), as saying that she heard Allah's Messenger (may peace be upon him) as saying: '''A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good'''. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: '''in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband''' (in a twisted form in order to bring reconciliation between them).}}

====Breaking Oaths====

In addition to Sahih Bukhari, we find many more narrations in Sahih Muslim concerning the breaking of oaths. This time Muhammad is encouraging Muslims to do likewise and choose what is "better".

{{Quote|{{Muslim|15|4044}}|
Abu Musa al-Ash'ari reported: I came to Allah's Apostle (may peace be upon him) along with a group of Ash'arites requesting to give us a mount. He (the Holy Prophet) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Allah's Messenger (may peace be upon him) begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. '''So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.'''|}}

{{Quote|{{Muslim|15|4052}}|
Abu Huraira reported: A person sat late in the night with Allah's Apostle (may peace be upon him), and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger (may peace be upon him) and made mention of that to him, whereupon Allah's Messenger (may peace he upon him) said: '''He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.'''|}}

{{Quote|{{Muslim|15|4053}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).'''|}}

{{Quote|{{Muslim|15|4054}}|
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: '''He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).'''|}}

{{Quote|{{Muslim|15|4055}}|

This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words): "He should expiate for (breaking) the vow and do that which is better."|}}

{{Quote|{{Muslim|15|4058}}|
'Adi reported Allah's Messenger (may peace be upon him) as saying: '''When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.'''|}}

{{Quote|{{Muslim|15|4062}}|
Abd al-Rahman b. Samura reported that Allah's Messenger (may peace be upon him) said to me: Abd al-Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. '''And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.'''}}

====Not Restricted to War====

In addition to Sahih Bukhari, we find a narration in Sahih Muslim concerning Muhammad permitting a Muslim to lie in order to kill Ka'b ibn al-Ashraf, a Jewish poet who wrote an anti-Muslim poem which offended him.

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

=== Jami` at-Tirmidhi ===
==== It's not lawful to lie except in 3 cases (that cover too much)====
{{Quote|{{Al Tirmidhi||4|25|1939}} ({{external link| url = https://sunnah.com/tirmidhi/27/45| title = sunnah.com | author = | date = | archiveurl = | deadurl = no}})|
Asma bint Yazid narrated that the Messenger of Allah said:

"it is not lawful to lie except in three cases: Something the man tells his wife to please her, to lie during war, and to lie in order to bring peace between the people."

Grade: Sahih (Darussalam)
}}

Because the hadith allows lying to:
* From husband to wife (and from wife to husband, if Sahih Muslim 2605a is considered or this hadith is fully translated into English)
* Enemies ("during war", see [[Taqiyya]])
* Friends ("to bring peace between people")

The question arises whether there is any case for lying that doesn't fall into these three cases.

===Ibn Majah===

====Cover Up Sins====

{{Quote|{{Ibn Majah|20|3|20|2544}}|It was narrated from Abu Hurairah that the Messenger of Allah said: “Whoever '''covers (the sin of) a Muslim''', Allah will cover him (his sin) in this world and in the Hereafter.” (Sahih)}}

===Abu Dawud===

====War is Deceit====
{{Quote|[{{Reference archive|1=http://quranmalayalam.com/hadees/abudawud/014.sat.html|2=2011-10-30}} Abu Dawud 14:2631]|Narrated Ka'b ibn Malik:

When the Prophet (peace be upon him) intended to go on an expedition, he always pretended to be going somewhere else, and he would say: '''War is deception'''.}}

==Sira==

===Ibn Ishaq===

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=368-369}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=57}}|Ka’b’s body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. '''By Muhammad’s order''' we were sent secretly by night. Brother killing brother. '''We lured him to his death with guile.''' Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|page=383}}
 {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=88}}
|'Asim also told me that a man called Hatibb bin Umayya bin Rafi' who had a son called Yazid, was grievously wounded at Uhud and was brought to his people's settlement at the point of death. His kinsmen gathered round
and the men and women began to say to him, 'Good news of the garden (of paradise), O son of Hatib.' Now Hatib was an old man who had lived long in the heathen period and his hypocrisy appeared then, for he said, 'What good news do you give him? Of a garden of rue? By God, you have robbed this man of his life by your deception (and brought great sorrow on me.'--Tabari).}}

{{Quote|{{citation|title=The Life of Muhammad|trans_title=Sirat Rasul Allah|ISBN=0-19-636033-1|year=1955|publisher=Oxford UP|author1=Ibn Ishaq (d. 768)|author2=Ibn Hisham (d. 833)|editor=A. Guillaume|url=https://archive.org/details/GuillaumeATheLifeOfMuhammad/page/n1/mode/2up|pages=441-442}} {{citation|title=سيرة ابن هشام ت السقا|author1=ابن إسحاق|author2=ابن هشام|url=https://app.turath.io/book/23833|publisher=al-Maktabah al-Shamilah|volume=vol.2|pages=199}}|Ka'b b.Malik said on the the same subject:
The rabbis were disgraced through their treachery,
Thus time's wheel turns round.
They had denied the mighty Lord
Whose command is greal.
They had been given knowledge and understanding
And a warner from God came to them,
A truthful warner who brought a book
With plain and luminous verses.
The said, 'You've brought no true thing
And you are more wonhy of God's disapproval than we:
He said,'Nay,but l've, brought the truth,
The wise and intelligent believe me,
He who follows it will be rightly guided
And the disbelievers will be recompensed
And when they imbibed treachery and unbelief
And aversion turned them from the truth,
God showed the prophet a sound view,
For God's decision is not false
He strengthened him and gave him power over them
And was his Helper, an excellent Helper!
Ka'b was left prostrate there,
After his fall Nadir was brought low.
Sword in hand we cut him down
By Muhammad's order when he sent secretly by night
Ka'b's brother , to go to Ka'b.
'''He beguiled him and brought him down with guile'''
Mahmud was trustworthy, bold
Those Banu'l-Nadir were in evil case,
They were destroyed for their crimes
The day the apostle came to them with an army
Walking softly as he looked at them.
Ghassan the protectors were his helpers
Against the enemies as he helped them.
He said '(I offer) Peace, woe to you' but they refused
And lies and deciet were their allies
They tasted the results of their deeds in misery,
Every three of them shared one camel.
They were driven out and made for Qaynuqaa'
Their palms and houses were abandoned. }}

===Al Tabari===

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VII|ISBN=0-88706-344-6|year=1987|publisher=SUNY Press|author=al-Tabari (d. 923)|editor1=W. Montgomery Watt|editor2=M. V. McDonald|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n1805/mode/2up|page=85}} {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2 |page=179}}
|They (the Jews of the Banu Qaynuqaa) replied, "Muhammad, do you think that we are like your people? Do not be deluded by the fact that you met a people with no knowledge of war and that you made good use of your opportunity. By God, if you fight us you will know that we are real men!"
}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. VIII|ISBN=0-7914-3149-5|year=1997|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Michael Fishbein|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2028/mode/2up|page=23}}
 {{citation|title=تاريخ الرسل والملوك|author=أبو جعفر الطبري|url=https://app.turath.io/book/9783|publisher=al-Maktabah al-Shamilah|volume=vol.2|page=578}}
|The Messenger and his Companions continued in the fear and distress that Allah has described in the Qur'an. Then Nu'aym came to the Prophet. ‘'''I ‘ve become a Muslim, but my tribe does not know of my Islam'''; so command me whatever you will.' '''Muhammad said, ‘Make them abandon each other if you can so that they will leave us; for war is deception.''''}}

{{Quote|{{citation|title=The History of al-Tabari|trans_title=Ta’rikh al-rusul wa’l-muluk|volume=vol. IX|ISBN=0-88706-691-7|year=1990|publisher=SUNY Press|author=al-Tabari (d. 923)|editor=Ismail K. Poonawala|url=https://archive.org/details/HistoryAlTabari40Vol/History_Al-Tabari_10_Vol/page/n2267/mode/2up|page=36}} {{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=93}}
|After due praise and exaltation of God, he addressed them saying: "O community of Ansar, what is this talk I hear about you? [What is] the grudge you have harbored in your hearts [against me]? Did I not come to you when you were erring and God guided you; [were you not] needy and then made rich by God; [were you not] enemies and [did not] God reconcile your hearts?" They answered, "Yes indeed, God and His Messenger are gracious and kind." He said, "Why do you not answer me (directly), O Ansar?" They said, "What shall we answer. You, O Messenger of God? Kindness and graciousness belong to God and His Messenger." He said: "Now then, by God, had you wished you could have said-and you would have spoken the truth and have been accepted as truthful-'You came to us (when your message] was rejected [by the Quraysh] and we believed in you; [you were] forsaken and we assisted you; [you were] evicted and we sheltered you; [you were] needy and we comforted you.}}

==Scholars==

===Classical===

All quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fiqh====

{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law] Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 745, r8.2)|2=Imam Abu Hammid Ghazali says: "Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish through lying because there is no need for it. When it is possible to achieve such an aim by lying but not by telling the truth, '''it is permissible to lie if attaining the goal is permissible''' (N:i.e. when the purpose of lying is to circumvent someone who is preventing one from doing something permissible), '''and obligatory to lie if the goal is obligatory'''... it is religiously precautionary in all cases to employ words that give a misleading impression..."}}

{{Quote|1=[http://attahawi.com/2009/12/02/usul-al-shashi-by-imam-nizam-al-din-al-shashi-edited-by-shaykh-muhammad-akram-al-nadwi/ Chapter "Al Dheema"] Nizam al-Din al-Shashi, Usul al-Shashi (p. 114)|2='''It is permissible to swear at Rasulullah when one is under duress''' and to recite the Kalima of Kufr in the fear of losing property or of getting murdered provided that the heart is at comfort.}}

====Tafsir====

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=2808 Jami' al-Bayan 'an ta'wil ayi'l-Qur'an al-Ma'ruf: Tafsir at-Tabari] Abu Ja'far Muhammad at-Tabari, Beirut: Dar Ihya' at-Turath al-'Arabi, 2001 (vol. 3, p. 267)|2=If you [Muslims] are under their [infidels'] authority, fearing for yourselves, '''behave loyally to them, with your tongue, while harboring inner animosity for them'''. … Allah has forbidden believers from being friendly or on intimate terms with the infidels in place of believers — except when infidels are above them [in authority]. In such a scenario, let them act friendly towards them.}}

{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 3 Ayah 28] Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, '''as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words''', but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.}}

{{Quote|1=[http://www.tafsir.com/default.asp?sid=3&tid=8052 The Prohibition of Supporting the Disbelievers] Tafsir Ibn Kathir|2=(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "'''We smile in the face of some people although our hearts curse them'''. Al-Bukhari said that Al-Hasan said, "'''The Tuqyah is allowed until the Day of Resurrection'''.}}

{{Quote|1=[http://kitaabun.com/shopping3/product_info.php?products_id=259 Surah 3. Al-i'Imran, Ayah 28] Fakhr al-Din al-Razi, Tafseer Kabeer, published in Istanbul (vol. 2, p. 626)|2='''Undoubtedly, there is no harm in practicing Taqiyyah''' if a believer is caught up between non-believers and his life or property is under threat from them. In such circumstances he should conceal his enmity from them. Infact, he should talk in such a manner that his words should show passion. His hear should not confirm what he is saying. Taqiyyah does not have an effect on one's heart; it only has an external effect.}}

{{Quote|1=[http://www.alkitab.com/10393.html Surah 16. An-Nahl, Ayah 106] Jalal al-Din al-Suyuti, Al-Durr Al-Manthur Fi Tafsir Bil-Ma'thur, Cairo edition (vol. 4, p. 132)|2=The non-believers once caught Ammar bin Yasir and they forced him to say praise their false gods and to condemn Prophet Muhammad. They forced him to an extent that Ammar bin Yasir gave in an exceeded to their demands. After that, when he returned to the Prophet Mohammed, Ammar narrated the whole story to him. Prophet Muhammad asked him, how do you feel in your heart? To which Ammar replied, I am fully content with Allah's religion in my heart. To this '''Prophet Mohammed said, if non-believers ask you to say the same again, say it'''. At which time the following ayah was descended: "Anyone who after accepting faith in Allah utters disbelief (save under compulsion and even then his heart remains firm in faith) on them is Wrath from Allah and theirs will be a dreadful Penalty"}}

{{Quote|1=[http://www.fadakbooks.com/taal4.html Tafsir Ma'alim at-Tanzeel] Husain bin Masood al-Baghawi, published in Bombay (vol. 2, P. 214)|2=All scholars of the Muslim Ummah agree on the fact that at times when one is forced, one can denounce Islam.}}

===Modern===

Again, all quotations are taken from authoritative Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

====Fatwas====

{{Quote|1=[{{Reference archive|1=http://amjaonline.com/00en_f1_details.php?fid=937|2=2013-04-13}} Lying for repulsing evil] Dr. Salah Al-Sawy, AMJA Online, Question ID: 937, November 17, 2005|2='''Question:'''

In the name of Allah the Beneficent the Merciful

Peace, blessings and mercy of Allah be upon you.

My father has an illicit relationship with a woman other than my mother and he refuses to marry her and he spends on her abundantly, and at the same time, he is tightfisted on his house. My mother knew what he spends on her, without his knowledge, through reading a list he keeps in his pocket. She used tricks to make sedition between them by claiming that someone called us and said that he spent that sum and that sum on that woman. My father asked my testimony and I supported my mother’s claim. Are my mother and I sinful by lying on my father, or is it considered “permissible” lying? How do you counsel us to solve this problem? Jazakum Allahu Khairan.

'''Answer:'''

In the name of Allah the Beneficent the Merciful

Praise be to Allah, prayers and peace be upon His kind Messenger, his family members, companions and followers.

Lying is a grave sin and a bad conduct that should not be resorted to by anyone who believes in Allah and in the Day of Judgment, '''except under the compelling strokes of necessity''', because, as the prophet, prayers and peace of Allah be upon him, said: “That lying leads to dissolution, and that dissolution leads to hellfire, and a person is always lying and seeks lying until he is registered unto Allah that he is a liar”. If someone is compelled to lying, '''he can indirectly say something that his listener can understand something else'''. However, your father should be reached out by a sincere advice that he should fear Allah and that his relationship with that woman is against his reputation, his old age, and his religion, that would expose him to Allah’s wrath and contempt. I would say to him what the Arab poet has said: “Suffice it to you old age and Islam to restrain you”.

As for your mother, it would be better for her that she would approach your father in their privacy and tell him that she knows what is going on between him and that woman, and that she is patient on that situation in consideration for the family and intimate ties between them and that her patience has reached a warning limit of no more if he goes on like this, and that she reminds him of Allah and frightens him of His wrath and contempt, that he may come back to his senses and sincerely repent to Allah. Allah knows best. }}

{{Quote|{{cite web quotebox|url= http://islamqa.com/en/ref/59879|title= What is meant by taking the kuffaar as friends? Ruling on mixing with the kuffaar|publisher= Islam Q&A|author= |series= Fatwa No. 59879|date= |archiveurl= http://www.webcitation.org/query?url=http://islamqa.com/en/ref/59879&date=2013-06-07|deadurl=no}}|Shaykh al-Shanqeeti (may Allaah have mercy on him) said:

:In this verse [al-Maa’idah 5:51] Allaah tells us that whoever takes the Jews and Christians as friends is one of them because of his taking them as friends... [Aal ‘Imraan 3:28]

:This verse explains all the verses quoted above which forbid taking the kaafirs as friends in general terms. What that refers to is in cases where one has a choice, but '''in cases of fear and taqiyah it is permissible to make friends with them''', as much as is essential to protect oneself against their evil. That is subject to the condition that one’s faith should not be affected by that friendship and the one who is behaves in that manner out of necessity is not one who behaves in that manner out of choice.

:It may be understood from the apparent meaning of these verses that the one who deliberately takes the kuffaar as friends by choice and because he likes them, is one of them.
Adwa’ al-Bayaan, 2/98,99 . . . 

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on mixing with the kuffaar and treating them kindly hoping that they will become Muslim. He replied:

:'''Undoubtedly the Muslim is obliged to hate the enemies of Allaah and to disavow them''', because this is the way of the Messengers and their followers. [Quotes al-Mumtahanah 60:4 & al-Mujaadilah 58:22]

:Based on this, it is not permissible for a Muslim to feel any love in his heart towards the enemies of Allaah who are in fact his enemies too. [Quotes al-Mumtahanah 60:1]

:'''But if a Muslim treats them with kindness and gentleness in the hope that they will become Muslim and will believe, there is nothing wrong with that''', because it comes under the heading of opening their hearts to Islam. But '''if he despairs of them becoming Muslim, then he should treat them accordingly'''. This is something that is discussed in detail by the scholars, especially in the book Ahkaam Ahl al-Dhimmah by Ibn al-Qayyim (may Allaah have mercy on him).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3, question no. 389.}}

{{Quote|{{cite web quotebox|url= http://islamqa.info/en/ref/27261|title= Permissibility of Ambiguity and Definition of Necessity|publisher= Islam Q&A|author= |series= Fatwa No. 27261|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fislamqa.info%2Fen%2Fref%2F27261&date=2013-06-18|deadurl=no}}|The Arabic word tawriyah [translated here as deliberate ambiguity] means to conceal something.

Allah says (interpretation of the meaning): [Quotes al-Ma'idah 5:31 & al-A’raaf 7:26]

With regard to the meaning in sharee’ah (religious) terminology, it refers to someone who says something that may appear to have one meaning to the listener but the speaker intends something different that may be understood from these words. For example, he says, “I do not have a dirham in my pocket,” and that is understood to mean that he does not have any money at all, when what he means is that he does not have a dirham but he may have a dinar, for example. This is called ambiguity or dissembling.

'''Deliberate ambiguity is regarded as a legitimate solution for avoiding difficult situations that a person may find himself in when someone asks him about something, and he does not want to tell the truth on the one hand, and does not want to lie, on the other.'''

'''Deliberate ambiguity is permissible if it is necessary or if it serves a shar’i (religious) interest''', but it is not appropriate to do it a great deal so that it becomes a habit, or to use it to gain something wrongfully or to deprive someone of his rights.

Al-Nawawi said:

The scholars said: If that is needed to serve some legitimate shar’i interest that outweighs the concern about misleading the person to whom you are speaking, or it is needed for a reason that cannot be achieved without lying, then there is nothing wrong with using deliberate ambiguity as an acceptable alternative. But if there is no interest to be served and no pressing need, then it is makrooh (disliked), but is not haram (impermissible). If it is a means of taking something wrongfully or depriving someone of their rights, then it is haram in that case. This is the guideline in this matter. Al-Adhkaar.

Some scholars were of the view that it is haram to resort to deliberate ambiguity if there is no reason or need to do so. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him). See al-Ikhtiyaaraat.

'''There are situations in which the Prophet (peace and blessings of Allah be upon him) taught that we may use deliberate ambiguity''', for example:

If a man loses his wudoo (ablution) whilst praying in congregation, what should he do in this embarrassing situation?

The answer is that he should place his hand over his nose and leave.

The evidence for that is the report narrated from ‘Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If anyone of you breaks his wudoo whilst praying, let him hold his nose and leave.” Sunan Abi Dawood.

Al-Teebi said: The command to hold his nose is so that it will look as if he has a nosebleed. This is not a lie, rather it is a kind of ambiguity. This concession is granted so that the Shaytan will not trick him into staying put because of feeling embarrassed in front of people.

Mirqaah al-Mafaateeh Sharh Mishkaat al-Masaabeeh.

This is a kind of ambiguity that is permitted, so as to avoid any embarrassment and so that whoever sees him leaving will think that he has a nosebleed.

'''Similarly If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?'''

'''Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imam al-Bukhaari (may Allah have mercy on him) entitled a chapter of his Saheeh: “Indirect speech is a safe way to avoid a lie”. (Saheeh al-Bukhari, Kitaab al-Adab (Book of Manners)).'''

Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. '''The following are examples of such statements used by the salaf (pious predecessors) and early imams (religious leaders), and collected by Imam Ibn al-Qayyim in his book Ighaathat al-Lahfaan''':

It was reported about Hammad (may Allah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: “My tooth, my tooth!” Then the boring person whom he did not like would leave him alone.

Imam Sufyan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.

Imam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imam Ahmad did not want him to go out, so he said: “Al-Mirwadhi is not here, what would he be doing here?” whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.

'''Other examples of equivocation or indirectness in speech include the following:'''

If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say “ma ra aytuhu”, meaning that you have not cut his lung, because this is a correct meaning in Arabic [“ma ra aytuhu” usually means “I have not seen him,” but can also mean “I have not cut his lung”]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, “Wallaahi lan ukallumahu”, meaning that you will not wound him, because “kalam” can also mean “wound” in Arabic [as well as “speech”]. Similarly, if a person is forced to utter words of kufr (disbelief) and is told to deny Allah, it is permissible for him to say “Kafartu bi’l-laahi”, meaning “I denounce the playboy” [which sounds the same as the phrase meaning “I deny Allah.”]

(Ighaathat al-Lahfaan by Ibn al-Qayyim. See also the section on equivocation (ma’aareed) in Al-Adaab al-Shar’iyyah by Ibn Muflih).

However, one should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:

Excessive use of it may lead to lying.

One may lose good friends, because they would always be in doubt as to what is meant.

If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one’s honour by not giving people cause to doubt one’s integrity.

The person who uses such a technique frequently may become proud of his ability to take advantage of people.

End quote. From Madha taf’al fi’l-haalaat al-aatiyah (What to do in the following situations)?}}

{{Quote|{{cite web quotebox|url= http://qa.sunnipath.com/issue_view.asp?HD=7&ID=6544&CATE=3600|title= Deceiving but not lying to parents|publisher= Sunni Path|author= Sidi Suheil Laher|series= Question ID:6544|date= |archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D6544%26CATE%3D3600&date=2013-07-06|deadurl=no}}|'''Telling half-truths is permissible''' under the following conditions:

1 - there is a legitimate reason for doing so If there is no '''legitimate (under the shari`ah) reason''', then it is not permissible. [Ibn `Abidin, Radd al-Muhtar 9/613.]

2 - the 'hidden' true meaning is not too far fetched

3 - the statement does not lead to someone else suffering injustice or losing one of their rights.

4 - one does not swear to the half-truth in the name of Allah [Ibn Muflih, al-Adab al-Shar`iyyah]}}

====Tafsir====

{{Quote|1=[http://islamicstudies.info/maarif/surah3.htm Surah Al-Imran 3:28-30] Muhammad Shafi Usmani, Maarif ul Quran (p. 57)|2=..the purpose is to stay safe from any possible harm coming through them. The words (“unless you have a fear of them”) appearing in this verse means that…friendship with disbelievers is not permissible '''except''' when you are in a situation where you want to defend yourself against them.}}

{{Quote|1=[http://islamicstudies.info/dawat/surah3.htm Surah 3 Ayah 28] Shams Pirzada, Dawat ul Quran, trans. Abdul Karim Shaikh|2=That is: If the faithful are trapped in the midst of the infidels and if they, as a mean of safeguard, '''take them as their friends for appearances sake, then there is nothing wrong in it'''; but here emphasised that we should fear Allah and not indulge in doing a thing which would harm the interests of the religion...}}

{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.islamicstudies.info%2Ftafheem.php%3Fsura%3D3%26verse%3D21%26to%3D30|2=2013-06-07}} Surah 3 Ayah 28] Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=''"(3:28) The believers may not take the unbelievers for their allies in preference to those who believe. Whoever does this has nothing to do with Allah unless he does so in order to protect himself from their wrong-doing..."''

This means that it is lawful for a believer, helpless in the grip of the enemies of Islam and in imminent danger of severe wrong and persecution, to keep his faith concealed and '''to behave in such a manner as to create the impression that he is on the same side''' as his enemies. A person whose Muslim identity is discovered is permitted to adopt a friendly attitude owards the unbelievers in order to save his life. If he considers himself incapable of enduring the excesses to which he may be subjected, he may even state that he is not a believer.

''"...Allah warns you to beware of Him for it is to Allah that you will return."''

One should not be overwhelmed by the fear of other human beings to the extent of losing the fear of God. Human beings can harm a man but the most they can do is to ruin his transient, earthly life. God, on the other hand, can subject him to everlasting torment. If one is constrained in extraordinary circumstances to resort to a prudent '''concealment of faith (taqiyah)''' in order to save one's life, this concealment should remain within reasonable limits. The most one is permitted to do is to protect one's life and property without jeopardizing either the interests of Islam or of the Muslim community as a whole, and without causing loss of life and property to other Muslims. One must never allow saving one's own life to lead to the propagation of unbelief at the expense of Islam and to the dominance of unbelievers over Muslims. Here the believers are warned that, no matter how dangerous the circumstances surrounding them, they cannot escape God's reproach if they give substantial aid to those rebelling against Him, and cause any harm to God's chosen religion, to the community of believers or to any individual believer. For, it is to God that one will ultimately return for reckoning.}}

==Miscellaneous==

All quotations are taken from respected Sunni (i.e. orthodox Islamic) sources, none are taken from Shi'ite sources.

{{Quote|1=Muhammad bin Aqeel Shaafiyee, al-Nasa'ih al-Kaafiyah (p. 109), Bombay edition|2=I say our scholars agree on the fact that when needed, '''telling a lie is allowed, and this is Taqiyyah'''. But if we name this Taqiyyah, a lot of the scholars raise an objection, since Shi'as use this term. So '''the difference between Shi'a and Sunni is only the word difference'''.}}

{{Quote|1=Al-Nawawi, Al Minhaj Be Sharh Sahih Muslim (vol. 2, p. 106-266), published in Luknow|2='''All the scholars agree''' on the fact that if a cruel man comes to kill a person who is hiding, or comes to wrongfully take someone else's possessions, and asks for information about that (possession), then '''it is Wajib on everyone to conceal it and deny knowledge of its whereabouts. This is not only permissible but Wajib''' because its purpose is to protect an oppressed one from the grasp of an oppressor}}

{{Quote|1=Shah Abdul Aziz Dehlavi, Tauhfa Ithna Ashariyya, p. 337|2=It should be known that '''Taqiyyah is permissible, proven from the Qur'an''' one such verse is ," Let not the believers take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah. " and the other statement of Allah [swt]:

“He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement.”

'''The definition of Taqiyyah is to oppose one’s life, property or honor and this can be of two types. Firstly, the enmity may be based on religion of belief, like a Kaafir and Muslim. Secondly, it may be based on the worldly things, like property, place, women and other belongings. Thus, Taqqiyah is also of two kinds'''…}}

{{Quote|1=Ahmed Fehmi Mesri, Hashia al-Mihal wa An-Nahal (vol. 1, p. 195), published in Cairo|2='''Taqiyyah is allowed''' at times of fear, and Tabbara said that our companions say that in times of need, Taqiyyah is allowed; rather, in some cases to create an environment of unity, it can also be used. And '''all the narrations which are present speak for it'''.}}

{{Quote|1=Abu Shakoor Saalmi, al-Tamheed fi Bayan al-Tauwheed (Ch. 1, pp. 18-19), published in Delhi|2=Similarly, Kufr is the worst act. But when one is forced to commit it through a threat of murder then '''it is permissible to adopt Taqiyyah''' and recite the Kalima of kufr; and such a person should not be deemed a Kaffir. Verily, '''the Shari'a has deemed it a favorable act to recite Kalima of Kufr under Taqqiyah'''}}

==External Links==

*[http://answering-islam.org/Index/L/lying.html Lying] and [http://answering-islam.org/Index/T/taqiyya.html Taqiyya] ''- Answering Islam''
*[{{Reference archive|1=http://tool.donation-net.net/Images/Email/1097/Taqiyya_and_Islam_s_rules_of_war.pdf|2=2013-06-09}} How Taqiyya Alters Islam's Rules of War Defeating Jihadist Terrorism] ''- Raymond Ibrahim, Middle East Quarterly, Winter 2010, pp. 3-13''

==References==
{{reflist}}

[[Category:QHS]]
[[ru:Китман и ат-Такия]]

Taqiyya

2021-07-25T16:14:38Z

Graves: some tafsirs

{{QualityScore|Lead=4|Structure=3|Content=3|Language=4|References=4}}'''Taqiyya''' ('''تقية''' alternative spellings ''taqiyeh'', ''taqiya'', ''taqiyah'', ''tuqyah'') is a form of religious dissimulation,<ref name="Momen">{{cite web|last=Momen|first=Moojan|title=An Introduction to Shi'i Islam|year=1985|publisher=Yale University Press|pages=39, 183|isbn=978-0-300-03531-5}}</ref> or a legal dispensation whereby a believing individual can deny his [[Islam|Islamic]] faith or commit otherwise illegal or [[Blasphemy|blasphemous]] acts while they are at risk of significant persecution.<ref name="StewartNYUEssay">{{Cite web|title=Islam in Spain after the Reconquista|url=http://www.nyu.edu/gsas/program/neareast/test/andalusia/2_p8_text.html|first=Devin|last=Stewart|work=Teaching Materials|publisher=The Hagop Kevorkian Center for Near Eastern Studies at New York University|separator=,|accessdate=6 August 2012}}</ref> It is based on [[Qur'an|Qur'anic]] verses that instruct Muslims not to "take for friends or helpers Unbelievers rather than believers... except by way of precaution,"<ref>"''Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah: except by way of precaution, that ye may Guard yourselves from them...''" - {{Quran|3|28}}</ref> and to not utter unbelief "except [while] under compulsion".<ref>"''Any one who, after accepting faith in Allah, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah...''" - {{Quran|16|106}}</ref>

This practice is emphasized in [[Shiite|Shi'ite]] Islam whereby adherents may conceal their religion when they are under threat, persecution, or compulsion.<ref>[http://www.oxfordislamicstudies.com/browse?_hi=0&_startPrefix=taqiya&jumppage.x=13&jumppage.y=8 "Taqiyah"]. ''Oxford Dictionary of Islam''. John L. Esposito, Ed. Oxford University Press. 2003. Retrieved 25 May 2011.</ref> Taqiyya, as it is known today, was developed to protect Shi'ites who were usually in the minority and under pressure from the [[Sunni]] majority. In the Shi'ite view, taqiyya is lawful in situations where there is overwhelming danger of loss of life or property and where no danger to religion would occur thereby.<ref name="Momen" />

The term taqiyya is generally not used among Sunnis. However, it has been discussed in a positive and clear manner by several Sunni scholars such as Ibn Kathir<ref>"''(unless you indeed fear a danger from them) meaning, except those believers who in some areas or times fear for their safety from the disbelievers. In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "We smile in the face of some people although our hearts curse them. Al-Bukhari said that Al-Hasan said, "The Tuqyah is allowed until the Day of Resurrection.''" - Tafsir Ibn Kathir, [http://www.tafsir.com/default.asp?sid=3&tid=8052 The Prohibition of Supporting the Disbelievers]</ref> and Al-Suyuti,<ref>"''Let not the believers take the disbelievers as patrons, rather than, that is, instead of, the believers — for whoever does that, that is, [whoever] takes them as patrons, does not belong to, the religion of, God in anyway — unless you protect yourselves against them, as a safeguard (tuqātan, ‘as a safeguard’, is the verbal noun from taqiyyatan), that is to say, [unless] you fear something, in which case you may show patronage to them through words, but not in your hearts: this was before the hegemony of Islam and [the dispensation] applies to any individual residing in a land with no say in it.''" - Tafsir al-Jalalayn ([http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 3 Ayah 28]), trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref> and the actual concept itself does exist within Sunni jurisprudence ([[Fiqh]]).<ref>"''All scholars of the Muslim Ummah agree on the fact that at times when one is forced, one can denounce Islam.''" - Husain bin Masood al-Baghawi, [http://www.fadakbooks.com/taal4.html Tafsir Ma'alim at-Tanzeel], published in Bombay, vol. 2, P. 214.</ref><ref>"''It is permissible to swear at Rasulullah when one is under duress and to recite the Kalima of Kufr in the fear of losing property or of getting murdered provided that the heart is at comfort.''" - Nizam al-Din al-Shashi, [http://attahawi.com/2009/12/02/usul-al-shashi-by-imam-nizam-al-din-al-shashi-edited-by-shaykh-muhammad-akram-al-nadwi/ Usul al-Shashi], Chapter "Al Dheema", p. 114.</ref> There are also a few historically documented cases of Sunnis practicing taqiyya where it was necessary. For example, in the inquisition miḥna during the Caliphate of al-Ma’mun, a number of Sunni scholars used taqiyya, attesting to the Qur’an as having been created despite believing the opposite.<ref>{{cite web|last=Virani|first=Shafique N.|title=The Ismailis in the Middle Ages: A History of Survival, a Search for Salvation|year=2009|publisher=Oxford University Press|location=New York|isbn=978-0-19-531173-0|page=48}}</ref>
==The word "taqya" in the Quran==
There are 10 versions (so called ''"qira'aat"'') of the Arabic Quran that are named by their "readers". The most famous are Hafs and Warsh. In the verse 3:28, there is a word that was written in the Uthmani script as تقىة. Most versions (like Hafs and Warsh) read it as تقاة (''tuqaat''), however one version (by Ya'qub al-Yamani) uses the word taqiya (تقية):
{{Quote|{{Quran|3|28}}|
Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah, except when taking precaution against them in prudence (تقية, according to qiraa'a by Ya'qub al-Yamani). And Allah warns you of Himself, and to Allah is the [final] destination.
}}

==Taqiyya or its meaning in the Quranic tafsir (interpretation)==

=== 3:28 - Tafsir al-Jalalayn ===

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tafsir al-Jalalayn, 3:28 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir al-Jalalayn, trans. Feras Hamza|date= |archiveurl= |deadurl=no}}|
Let not the believers take the disbelievers as patrons rather than that is instead of the believers — for whoever does that that is whoever takes them as patrons does not belong to the religion of God in anyway — unless you protect yourselves against them as a safeguard tuqātan ‘as a safeguard’ is the verbal noun from taqiyyatan that is to say unless you fear something in which case you may show patronage to them through words but not in your hearts this was before the hegemony of Islam and the dispensation applies to any individual residing in a land with no say in it. God warns you He instills fear in you of His Self warning that He may be wrathful with you if you take them as patrons; and to God is the journey’s end the return and He will requite you.
}}

=== 3:28 - Tafsir Ibn 'Abbas ===

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=3&tAyahNo=28&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 3:28 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(Let not the believers take) the believers ought not to take [the hypocrites:] 'Abdullah Ibn Ubayy and his companions [and] (disbelievers) the Jews (for their friends) so as to become mighty and honourable (in preference to believers) who are sincere. (Whoso doeth that) seeking might and honour [by taking the hypocrites and disbelievers as friends] (hath no connection with Allah) has no honour, mercy or protection from Allah (unless (it be) that ye but guard yourselves against them) save yourselves from them, (taking (as it were) security) saving yourselves from them by speaking in a friendly way towards them with, while your hearts dislikes this. (Allah bideth you beware (only) of Himself) regarding the shunning of unlawful killing, unlawful sex, unlawful property, consuming intoxicants, false testimony and associating partners with Allah. (Unto Allah is the journeying) the return after death.
}}

==Misuse of the Word==

Critics of Islam are often ridiculed when some of them conflate the doctrine of taqiyya with lying in general. When the subject comes up, most ex-Muslims attest that they had never heard of taqiyyah until they saw people being accused of it on the Internet. Lying in general, as well as in specific situations such as commercial transactions is condemned in various hadith, and the Qur'an condemns various groups for (allegedly) lying about Allah and Muhammad. However, there are some situations in the hadith literature in which Muhammad endorses deception, such as deceiving the opponent in warfare, to facilitate the murder of one of his enemies, when it is better to break an oath than to keep it, or to bring reconciliation between parties ([[Qur'an, Hadith and Scholars:Lying and Deception|Lying and Deception]]). This is not termed "taqiyya" though and is in fact a strategem of war that has been employed across the ages and cultures of the world.

As with an other believer in an ideology they are personally invested in, generally when a Muslim seems to be lying about Islam, they are likely either to be simply deluding themselves, or misleading people for much the same reasons as adherents of other religions, who sometimes lie to further or defend their faith, rather than deliberately following some widespread "secret" doctrine of "taqiyya"

==References==
{{Reflist|30em}}
[[Category:Shariah (Islamic Law)]]
[[Category:Criticism of Islam]]
[[Category:Shi'ism]]
[[Category:Fiqh (legal theory)]]

User:Graves/Sandbox 1

2021-07-25T16:12:11Z

Graves: correction

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Tafsir Ibn 'Abbas, trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

List of Killings Ordered or Supported by Muhammad

2021-07-18T21:10:41Z

Graves: Restore the laughing killing, as it's beyond disturbing. Add extra references. Correct the timeline of events. Technically part of entry #12, but I think it deserved its own entry

{{QualityScore|Lead=1|Structure=2|Content=4|Language=2|References=4}}
The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and [[Islam|Islamic]] expansion since the time of Muhammad.

This list contains the results and reasons for the targeted killings and assassinations ordered or supported by Prophet [[Muhammad]], as well as the primary sources which mention these incidents.
==Modern/Secular Definitions==
===Assassination (or ''to assassinate'')===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=assassination Princeton University - WordNet] & [http://www.wordreference.com/definition/assassination WordReference.com]|2=murder of a public figure by surprise attack}}{{Quote|1=[http://en.wikipedia.org/wiki/Assassination Wikipedia - Assassination]|2=Assassination is the targeted killing of a public figure. Assassinations may be prompted by ideological, political, or military reasons. Additionally, assassins may be motivated by financial gain, revenge, personal public recognition, or mental illness.}}{{Quote|1=[http://www.thefreedictionary.com/assassination TheFreeDictionary.com]|2=To murder (a prominent person) by surprise attack, as for political reasons.}}{{Quote|1=[http://www.yourdictionary.com/assassination YourDictionary.com]|2=to murder (esp. a politically important or prominent person) by surprise attack, usually for payment or from zealous belief}}
===Murder===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=murder Princeton University - WordNet]|2=kill intentionally and with premeditation}}{{Quote|1=[http://en.wikipedia.org/wiki/Murder Wikipedia - Murder]|2=Murder, as defined in common law countries, is the unlawful killing of another human being with intent (or malice aforethought), and generally this state of mind distinguishes murder from other forms of unlawful homicide.}}{{Quote|1=[http://www.thefreedictionary.com/murder TheFreeDictionary.com]|2=The unlawful killing of one human by another, especially with premeditated malice.}}{{Quote|1=[http://www.yourdictionary.com/murder YourDictionary.com]|2=the unlawful and malicious or premeditated killing of one human being by another; also, any killing done while committing some other felony, as rape or robbery}}
==Muhammad and his Companions==
===Pre-meditated murder and robbery===
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5727 Tafsir Ibn Kathir - The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months]|2=The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.}}
===The murder of a public figure===

*Please see: the murder of Kab Ashraf and the murder of Abu Rafi.

==List of Killings==
The following list of killings is roughly in chronological order.

 <center>{{legend|#EEEEEE|Ordered by Muhammad|border=1px solid #AAAAAA}}
{{legend|#E3E3B6|Supported but not ordered by Muhammad|border=1px solid #AAAAAA}} {{legend|#FFD4D4|Women and/or children|border=1px solid #AAAAAA}} {{legend|#B6B6E3|Apostates|border=1px solid #AAAAAA}} {{legend|#FFF3D4|Reasons including writing or reciting poetry|border=1px solid #AAAAAA}} {{legend|#DEFFD4|Reasons including "causing offence"|border=1px solid #AAAAAA}} {{legend|#D4F4FF|Reasons including monetary gain|border=1px solid #AAAAAA}} {{legend|#FDFF75|Reasons including preventing idolatry or rival prophets|border=1px solid #AAAAAA}}</center> 

Names in '''bold''' indicate that the ''only'' reason why the sources indicate Muhammad wanted them to be killed or threatened with death was because they had mocked, insulted, or cast doubt on him, or to extort economic gain, or to destroy idolatry or rival prophets. All others may have been killed for additional reasons such as posing or inciting a physical threat, or deserved punishment for murder or harming people, as indicated in the Reasons column.

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Reason(s) for Ordering or Supporting Killing
! width="200" |Result
! width="230" |Notable Primary Sources
|-
! style="background: #EEEEEE;" |1
| style="background: #FFD4D4;" |'Asma' bint Marwan
|January 624<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
| style="background: #FFF3D4;" |Kill 'Asma' bint Marwan for opposing Muhammad with poetry and for provoking others to attack him<ref name="Sa'd 1967 35">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH OF `UMAYR IBN `ADI. Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah.}}</ref><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
|
Asma' bint Marwan assassinated<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 210.</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 675-676.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 35" />
|-
! style="background: #EEEEEE;" |2
|Abu 'Afak
|February 624<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref>
| style="background: #FFF3D4;" |Kill the Jewish poet Abu Afak for opposing Muhammad through poetry<ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="Muhammad pp. 675-676" /><ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref>, and according to ibn Sa'd, instigating the people against Muhammad<ref name="ibn Sa'd p31">"''Then occurred the "sariyyah" of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah''" - Sa'd, Ibn (1967). ''[http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q Kitab al-tabaqat al-kabir, Volume 2.]'' Pakistan Historical Society. p. 31.</ref>
|
Abu Afak assassinated<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref name="Muhammad pp. 675-676" /><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="ibn Sa'd p31" />
|-
! style="background: #EEEEEE;" |3
|Al Nadr ibn al-Harith
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274">Safi ur Rahman Al Mubarakpuri, The sealed nectar: biography of the Noble Prophet, p. 274.</ref>
| style="background: #FFF3D4;" |According to Mubarakpuri, Al Nadir was captured during the Battle of Badr. A Qur'an verse was revealed about Nadr bin Harith for mocking the Qur'an as "tales of the ancients". He was one of two prisoners who were executed and not allowed to be ransomed by their clans because he mocked and harassed Muhammad and wrote poems and stories criticizing him<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223">Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 223.</ref>. According to Waqidi, he also tortured companions of Muhammad<ref>“Surely, you tortured his companions” The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge pp.53-54</ref>
|
Nadr bin Harith beheaded by Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Quran|83|13}}<ref name="Muhammad pp. 162-163">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 162-163.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 162-163" />
|-
! style="background: #EEEEEE;" |4
|Uqba bin Abu Muayt
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274" />
| style="background: #DEFFD4;" |Uqba bin Abu Muayt was captured in the Battle of Badr and was killed instead of being ransomed, because he threw dead animal entrails on Muhammad, and wrapped his garmet around Muhammad's neck while he was praying<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
Uqba bin Abu Muayt beheaded by Asim ibn Thabbit or Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Bukhari|1|9|499}}, {{Bukhari|6|60|339}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 308.</ref>
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref>
|-
! style="background: #EEEEEE;" |5
|Ka'b ibn al-Ashraf
|September 624<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH FOR SLAYING KA'B IBN AL-ASHRAF Then (occurred) the sariyyah for slaying Ka'b Ibn al-Ashraf, the Jew. It took place on 14 Rabi' al-Awwal (4. September AC 624))}}</ref><ref> {{cite book | author = Montgomery Watt, W. | editor = P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs | encyclopedia =Encyclopaedia of Islam Online| title = Ka'b ibn al-Ashraf| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}</ref><ref name="stillman13">{{cite book | first=Norman | last=Stillman | title=The Jews of Arab Lands: A History and Source Book | publisher=Jewish Publication Society of America | location=Philadelphia | year=1979 |page=13}} ISBN 0827601166 p. 13.</ref>
| style="background: #FFF3D4;" |According to Ibn Ishaq, Muhammad ordered his followers to kill Ka'b because he "had gone to Mecca after Badr and "inveighed" against Muhammad and composed verses in which he bewailed the victims of Quraysh who had been killed at Badr. Shortly afterwards he returned to Medina and composed amatory verses of an insulting nature about the Muslim women".<ref name="ibn Ishaq p364-369">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 364-369.</ref><ref>Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65-71.</ref><ref name="online">Mubarakpuri, The Sealed Nectar, pp.151-153. ([http://www.webcitation.org/60tWdFK8C online])</ref>. Ibn Kathir adds that he incited the people to fight Muhammad.
|
Ka'b ibn al-Ashraf assassinated<ref name="online" />
|
*{{Bukhari|5|59|369}}, {{muslim|19|4436}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="ibn Ishaq p364-369" />
*Ibn Kathir's Sira al-Nabawiyya<ref>Ibn Kathir says of al-Ashraf: "he harmed the messenger of God (SAAS) by ridiculing him in verse and he rode in to Quraysh to incite them further", and "He went to Medina where he proclaimed his enmity and incited people to go to war. He had not left Mecca before he had united them to fight the Messenger of God (SAAS)" Ibn Kathir, Sira al-Nabawiyya Volume 3, Translator:Trevor Gassick, Centre for Muslim Contribution to Civilisation, p.6-7</ref>
|-
! style="background: #EEEEEE;" |6
|Abu Rafi' ibn Abi Al-Huqaiq
|December 624<ref name="Hegira Volume 4 p 14">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 14
</ref>

| style="background: #FFF3D4;" |Kill Abu Rafi' ibn Abi Al-Huqaiq for mocking Muhammad with his poetry and for helping the troops of the Confederates by providing them with money and supplies<ref name="webcitation.org">Mubarakpuri, The Sealed Nectar, p. 204. ([http://www.webcitation.org/60uzg0jSV online])</ref><ref name="Hegira Volume 4 p 14"></ref>
|
Abu Rafi assassinated<ref name="webcitation.org" /><ref name="Hegira Volume 4 p 14"></ref>
|
*{{Bukhari|4|52|264}}, {{Bukhari|5|59|370}}, {{Bukhari|5|59|371}}, {{Bukhari|5|59|372}} and more<ref>{{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|page=204}}</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 482. "THE KILLING OF SALLAM IBN ABU'L-HUQAYQ"</ref>
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA100|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=100}}</ref>
|-
! style="background: #EEEEEE;" |7
|Khalid ibn Sufyan
|625<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187">Mubarakpuri, The Sealed Nectar, pp. 186-187. ([http://www.webcitation.org/60v1IUE4A online])</ref>

|Kill Khalid bin Sufyan, because there were reports he considered an attack on Medina and that he was inciting the people on Nakhla or Uranah to fight Muslims<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126">{{citation|title=Muhammad, Islam's first great general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA126|first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602|page=126}}</ref>
|
Khalid ibn Sufyan assassinated<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126"></ref>
|
*Musnad Ahmad 3:496<ref>[http://www.sunnah.org/ibadaat/tawassul_3.htm Sunnah.org], says Ahmad 3:496, al-Waqidi 2:533, [http://archive.is/hqM8x archive]</ref>
*{{Abudawud||1244|Hasan}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" />
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>{{citation|title=The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya|url=http://books.google.co.uk/books?id=klAKAQAAMAAJ&q|authors=Ismāʻīl ibn ʻUmar Ibn Kathīr|year=2000|publisher=Garnet|isbn=978-1859640098|page=190}} </ref>
|-
! style="background: #EEEEEE;" |8
|Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi
|March 625<ref name="Muhammad at Medina">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=34|quote=The expeditions to Hamra' al-Asad and Qatan (March and June 625)}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>

|Behead Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi because he was a prisoner of War captured during the Invasion of Hamra al-Asad, that Muhammad released once, but he took up arms against him again<ref name="Mubarakpuri, The Sealed Nectar p. 183">Mubarakpuri, The Sealed Nectar, p. 183. ([http://www.webcitation.org/60v0RdHwu online])</ref><ref name="Tabari 2008 141–142">{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|pages=141–142}} pp. 141-142</ref>
|
Abu 'Azzah beheaded by Ali<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Tabari 2008 141–142" />
|
*Tabari, Volume 7, The foundation of the community<ref name="Tabari 2008 141–142" />
|-
! style="background: #EEEEEE;" |9
|Muawiyah bin Al Mugheerah
|March 625<ref name="Muhammad at Medina" />

|Kill Muawiyah bin Al Mugheerah, because he was accused by Muhammad of being a spy. He went to Uthman (his cousin) for shelter, and Uthman arranged for his return to Mecca, but he stayed too long in Medina. After Muhammad heard he was still in Medina, he ordered his death<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 390.</ref>
|
Muawiyah bin Al Mugheerah captured and executed<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Muhammad pp. 755-756">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 755-756 (footnotes).</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |10
| style="background: #B6B6E3;" |Al-Harith bin Suwayd al-Ansari
|March 625<ref name="Muhammad at Medina" />
|Kill Al-Harith bin Suwayd<ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref> because according to some Islamic traditions, Allah revealed Qur'an 3:86-8, which indicated that those who reject Islam after accepting it should be punished.<ref name="Ze'ev Maghen" /> Al-Harith bin Suwayd was a Muslim who fought in the Battle of Uhud and killed some Muslims, he then joined the Quraysh and left Islam. After being threatened with those verses, Al-Harith sent his brother to Muhammad to ask for his forgiveness.<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26">S. A. Rahman, Punishment of Apostasy in Islam, pp. 25-26.</ref><ref name="ReferenceA">Asbab al-nuzul by al-Wahidi, Commentary of Quran 3:86, ([http://www.webcitation.org/61Bnjklqy online])</ref>
|
Conflicting reports

#Muhammad allowed his return but then decided to kill him. Al-Harith was beheaded by Uthman<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26" />
#Allah revealed Qur'an 3:89 and Al-Harith repented and "became a good Muslim"<ref name="ReferenceA" /><ref name="Ze'ev Maghen">{{cite web|url= https://books.google.it/books?id=eZQH0xCYiaAC&pg=PA44&lpg=PA44&dq=Al-Harith+bin+Suwayd+al-Ansari&source=bl&ots=7hmDxk25f0&sig=ghd1mLrN9L_R5o-6LNgdPyuZeEQ&hl=it&sa=X&ei=PLiyVOicH4jvaOCjgaAE&ved=0CCUQ6AEwATgU#v=onepage&q&f=false|title= After Hardship Cometh Ease: The Jews as Backdrop for Muslim |publisher= Walter de Gruyter|author= Ze'ev Maghen|date= 2006|page=44|archiveurl= |deadurl=no}}</ref>
|
*{{Quran-range|3|86|88}}<ref name="A. Rahman pp. 25-26" /><ref name="Ze'ev Maghen" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |11
|Abu Sufyan
|627<ref name="Abū Khalīl 2003 242">{{cite book|last=Abū Khalīl|first=Shawqī |title=[http://books.google.co.uk/books?id=8BziirH6UKMC&pg=PA242 Atlas of the Quran]|publisher= Dar-us-Salam|year=2003|isbn=978-9960897547|page=242}}</ref>

|Amr bin Umayyah al-Damri sent to assassinate Abu Sufyan (Quraysh leader)<ref name="Mubarakpuri, The Sealed Nectar p. 211">Mubarakpuri, The Sealed Nectar, p. 211. ([http://www.webcitation.org/60v1IUE4A online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
3 polytheists killed by Muslims<ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=147}}</ref>
|-
! style="background: #EEEEEE;" |12
| style="background: #FFD4D4;" |Banu Qurayza tribe
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>

|
Attack Banu Qurayza because according to Muslim tradition he had been ordered to do so by the angel Gabriel.<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205">Mubarakpuri, The Sealed Nectar, pp. 201-205. ([http://www.webcitation.org/60wWxNMpU online])</ref><ref name="Tafsir Ibn Kathir Juz'21">{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA213| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}}([http://www.tafsir.com/default.asp?sid=33&tid=41539 online])</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref name="Stillman140">Stillman, The Jews of Arab Lands: A History and Source Book, pp. 137-141.</ref><ref name="Inamdar">{{citation|title=Muhammad and the Rise of Islam: The Creation of Group Identity|url=http://books.google.co.uk/books?id=PNDXAAAAMAAJ&q|authors=Subhash C. Inamdar|year=2001|publisher=Psychosocial Press|isbn=1887841288|page=166 (footnotes)}}</ref> One of Muhammad's companions decided that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment,<ref name="Peters223" /><ref name="Stillman140" /><ref name="Oxford University Press">{{citation|title=The Life of Muhammad (Sirat Rasul Allah)|author= Ibn Ishaq, A. Guillaume (translator)|isbn= 978-0-19-636033-1 |year=2002|publisher= Oxford University Press|pages=461–464}} pp. 461–464.</ref><ref name="Adil">Adil, ''Muhammad: The Messenger of Islam'', p. 395f.</ref><ref name="The life of Mahomet">{{citation|title= The life of Mahomet| url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| author= William Muir|publisher=Kessinger Publishing| year=2003| isbn=9780766177413|page=329}}</ref> after which all male members of the tribe who had reached puberty were beheaded<ref name="Tafsir Ibn Kathir Juz'21" /><ref name="Kister 1990 p. 54">Kister (1990), Society and religion from Jāhiliyya to Islam, p. 54.</ref>
|
Muslims: 2 killed<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /> Non-Muslims:

#600-900 beheaded (Tabari, Ibn Hisham) <ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /><ref name="Tafsir Ibn Kathir Juz'21" /><ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&pg=PA201| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=35–36}} pp. 35–36</ref>
#All Males and 1 woman beheaded (Hadith)<ref>{{abudawud|14|2665}}</ref><ref>{{Bukhari|4|52|280}}</ref>
|
*{{quran|33|26}},<ref name="Tafsir Ibn Kathir Juz'21" /> Qur'an 33:09 & 33:10<ref>{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA194| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}} ([http://www.tafsir.com/default.asp?sid=33&tid=41359 online])</ref><ref>Muhammad Husayn Haykal, The Life of Muhammad, p. 338.</ref>
*{{abudawud|38|4390}}
*{{Bukhari|4|52|68}}, {{Bukhari|4|57|66}} and more
*Tabari, Volume 8, Victory of Islam<ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504|pages=35–36}} pp. 35–36.</ref>
|-
! style="background: #EEEEEE;" |13
|Abdullah ibn Ubayy
|December 627<ref name="Abū Khalīl 2003 242" /> (during Invasion of Banu Mustaliq<ref>Mubarakpuri, The Sealed Nectar, p. 208-210. ([http://www.webcitation.org/60wabZqtW online])</ref> )
| style="background: #DEFFD4;" |Kill Abdullah ibn Ubayy, to whom verse 63:8 refers, and who was accused by Muhammad of slandering his family by spreading false rumors about Aisha (his wife).<ref>{{citation|title=Tafsir Ibn Kathir Juz' 18 (Part 18): Al-Muminum 1 to Al-Furqan 20 2nd Edition|authors=Ibn Kathīr, Muhammad Saed Abdul-Rahman|url=http://books.google.co.uk/books?id=UXIMSE5E-soC&pg=PA77|year=2009|publisher=MSA Publication Limited
|isbn=9781861797223|pages=77}} </ref> His son offered to behead him<ref>Mubarakpuri, The Sealed Nectar, pp. 209-210. ([http://www.webcitation.org/60wabZqtW online])</ref><ref>{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461|page=354}}</ref>
|
Muhammad calls off assassination and says to Umar "if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him"<ref name="Mubarakpuri, The Sealed Nectar p. 210">Mubarakpuri, The Sealed Nectar, p. 210. ([http://www.webcitation.org/60wabZqtW online])</ref> Later he reveals a Quran verse forbidding Muslims from attending the funeral of disbelievers and "hypocrites"<ref>{{citation|title=Tafsir Ibn Kathir (Volume 4), Volume 4|url=http://books.google.co.uk/books?id=bT8A7qQ-7ZoC&pg=PA490|page=490}}</ref><ref>{{citation|title=Tafsir Ibn Kathir Juz' 10 (Part 10): Al-Anfal 41 To At-Tauba 92|url=http://books.google.co.uk/books?id=9PL5jJ_ZOI0C&pg=PA221|first=Muhammad Saed | last=Rahman |year=2008 | publisher=MSA publication limited | isbn=9781861795786|page=221}}</ref>
|
*{{Quran-range|63|7|8}}
*{{Bukhari|6|60|424}}
*{{Bukhari|5|59|462}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar p. 210" />
|-
! style="background: #EEEEEE;" |14
|Al-Yusayr ibn Rizam
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill Al-Yusayr ibn Rizam because Muhammad heard that his group was preparing to attack him<ref name="William Muir p. 17">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 17</ref><ref name="Mubarakpuri, The Sealed Nectar p. 241">Mubarakpuri, The Sealed Nectar, p. 241. ([http://www.webcitation.org/60y5XJmQz online])</ref>
|
30 killed by Muslims<ref name="William Muir p. 17" /><ref name="Mubarakpuri, The Sealed Nectar p. 241" />
|
*Tirmidhi no. 3923<ref>[http://www.box.net/shared/xvsxnaj7el Tirmidhi (Partial translation)], see no. 3923, p. 182.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>{{cite book|authors=Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press|page=665|quote=Abdullah b. Rawaha's raid to kill al-Yusayr b. Rizam}}</ref>
|-
! style="background: #EEEEEE;" |15
| style="background: #B6B6E3;" |Eight men from 'Ukil
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill 8 men who came to him and converted to Islam, but then apostatized, killed one Muslim and drove off with Muhammad's camels<ref name="William Muir pp. 18-19">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, pp. 18-19.</ref>
|
Muslims: 1 killed Non-Muslims: 8 tortured to death<ref name="William Muir pp. 18-19" /><ref>{{Bukhari|1|4|234}}</ref>
|
*{{Quran-range|5|33|39}}<ref name="William Muir pp. 18-19" /><ref>[http://books.google.co.uk/books?id=ZmSQPIkTyN0C&pg=PA392 Tafsir ibn Kathir, Surai Madiah 5:39, "The Punishment of those who cause mischief in the Land"], and [http://www.tafsir.com/default.asp?sid=5&tid=13751 Tafsir ibn Kathir, 5:39, Text version]</ref>
*{{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}} and more
|-
! style="background: #EEEEEE;" |16
|Rifa’ah bin Qays
|629<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA123|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=123}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 242">Mubarakpuri, The Sealed Nectar, p. 242. ([http://www.webcitation.org/60y5XJmQz online])</ref>

|To kill Rifa’ah bin Qays, because Muhammad heard they were allegedly enticing the people of Qais to fight him<ref name="Mubarakpuri, The Sealed Nectar p. 242" />
|
1 beheaded,<ref name="Muhammad pp. 671-672">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 671-672.</ref> 4 women captured by Muslims<ref name="Volume 8, Victory of Islam">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=151}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 671-672" />
*Tabari, Volume 8, History of Islam<ref name="Volume 8, Victory of Islam" />
|-
! style="background: #EEEEEE;" |17
|Abdullah bin Khatal
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333">{{citation|title=Muhammad: a prophet for all humanity|url= http://books.google.co.uk/books?id=k8xyO3fQkccC&pg=PT327
| first=Maulana |last=Wahid Khan|year=2002|publisher=Goodword |pages=327–333}}</ref><ref name="ReferenceB">{{Bukhari|5|59|582}}</ref><ref name="Mubarakpuri, The Sealed Nectar p. 254">Mubarakpuri, The Sealed Nectar, p. 254.</ref>
| style="background: #FFF3D4;" |Kill Abdullah bin Khatal for killing a slave and fleeing, as well and for reciting poems insulting Muhammad<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
2 Muslims execute him, after finding him hiding under the curtains of the Ka'aba<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
*{{Bukhari|5|59|582}}, {{Bukhari|3|29|72}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 551.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=174}}</ref>
|-
! style="background: #EEEEEE;" |18
| style="background: #FFD4D4;" |'''Fartana'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" /><ref name="Hussain Haykal p. 440">Hussain Haykal, The Life of Mohammed, p. 440.</ref>
| style="background: #FFF3D4;" |Kill Fartana (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
Fartana is killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Hussain Haykal p. 440" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 550.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.406</ref>
|-
! style="background: #EEEEEE;" |19
| style="background: #FFD4D4;" |'''Quraybah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Quraybah (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" />
|
Quraybah converts to Islam and is pardoned<ref name="Wahid 327-333" /><ref name="Sa'd 1967 174" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406" />
|-
! style="background: #EEEEEE;" |20
|Huwayrith ibn Nafidh
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |When Muhammad's daughters were fleeing Medina, he stabbed their camels, causing injuries. He was a poet who "disgraced and abused" Islam<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68">S. A. Rahman, Punishment of Apostasy in Islam, p. 68.</ref>
|
Huwayrith ibn Nafidh killed<ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" /> by Ali<ref name="Wahid 327-333" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |21
| style="background: #B6B6E3;" |Miqyas ibn Subabah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Miqyas killed a Muslim who accidentally killed his brother, and escaped to Mecca and became an apostate by embracing polytheism<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Muhammad p. 551" /><ref name="A. Rahman p. 68" />
|
Miqyas killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |22
| style="background: #FFD4D4;" |'''Sara'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Ibn Ishaq says Muhammad ordered Sara be killed because she "had insulted him in Mecca"<ref name="Muhammad p. 551" /><ref name="Wahid 327-333" />
|
Conflicting reports:

#Ibn Ishaq reports that she embraced Islam but was killed later, during the time of Umar<ref name="Muhammad p. 551" />
#Tabari reports she was killed<ref name="books.google.com">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=179-180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="books.google.com" />
|-
! style="background: #EEEEEE;" |23
|Harith ibn Hisham
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Harith ibn Hisham, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />, though he was among those who fought against the Muslims in the battle of Uhud<ref>{{Al Tirmidhi||5|44|3004}}.</ref>>
|
According to Ibn Sa'd, Zubayr ibn Abi Umayyah and Harith ibn Hisham both sought refuge in a Muslim relatives house, the relative pleaded with Muhammad for mercy, so he pardoned them on the condition they embrace Islam<ref name="Wahid 327-333" /><ref name="Sa'd 1967 179">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=179}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 179" />
|-
! style="background: #EEEEEE;" |24
|Zubayr ibn Abi Umayyah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Zubayr ibn Abi Umayyah, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
See above result<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |25
|'''al-Aswad al-Ansi'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FDFF75;" |Muhammad sent a messenger to Yemen instructing that al-Aswad al-Ansi (not to be confused with Habbar al-Aswad) should be killed because he was a "false prophet"<ref name="The last years of the Prophet">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=167}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref> and a "liar"<ref name="ReferenceC">{{Bukhari|5|59|662}}</ref>. Al-Baladhuri reports that al-Aswad was a false prophet and refused Muhammad's invitation to accept Islam.<ref name="Baladhuri">Abu-l Abbas Ahmad Ibn Jabir al-Baladhuri, "Futuh al-Buldan", Chapter XXI: Al-Aswad al-‘Ansi and those in al-Yaman who apostatized with him, translated by Philip Khuri Hitti, 1916, New York: Columbia University</ref>
|
Tabari reports that al-Aswad al-Ansi was killed the day before Muhammad's own death after he sent a messenger to persuade the local al-Abna' people to kill him<ref name="The last years of the Prophet" /><ref name="ReferenceC" /> Al Baladhuri adds further detail that Muhammad chose this plan because the al-Abna' already had grievances against al-Aswad.<ref name="Baladhuri" />
|
*{{Bukhari|5|59|662}}, {{Bukhari|4|56|817}}
*Tabari, Volume 9, The last years of the Prophet<ref name="The last years of the Prophet" />
|-
! style="background: #EEEEEE;" |26
|Ikrimah ibn Abu Jahl
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Kill Ikrimah ibn Abu Jahl, bcause he was hostile to Muhammad like his father Abu Jahl<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
Conflicting reports

#Ibn Ishaq says, his wife "became a Muslim and asked for immunity for him and the apostle gave it"<ref name="Muhammad p. 551" />
#Tabari says he was "eliminated"<ref name="http">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="http" />
|-
! style="background: #EEEEEE;" |27
|Wahshi ibn Harb
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Wahshi ibn Harb, for killing Muhammad's uncle during the Battle of Uhud<ref name="Wahid 327-333" />
|
Wahshi ibn Harb pardoned by Muhammad after he asks for forgiveness and offers to convert to Islam<ref name="Wahid 327-333" /><ref name="Ibn Sa'd p. 179">Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 179.</ref>
|
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Ibn Sa'd p. 179" />
|-
! style="background: #EEEEEE;" |28
|'''Ka'b ibn Zuhayr ibn Abi Sulama'''
|After Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Assassinate Ka'b ibn Zuhayr ibn Abi Sulama for writing satirical poems about Muhammad<ref name="Wahid 327-333" /><ref>M. Th. Houtsma, E.J. Brill's first encyclopedia of Islam, 1913-1936, p. 584.</ref><ref name="Mubarakpuri, The Sealed Nectar p. 287">Mubarakpuri, The Sealed Nectar, p. 287.</ref>. One of his poems recorded by Ibn Ishaq includes the line, "I was told that the Messenger of Allah threatened me (with death), but with the Messenger of Allah I have hope of finding pardon"<ref name="Muhammad p. 597-601">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597-601.</ref>.
|
Ibn Ishaq wrote that when one of the Ansar asked permission to behead Ka'b, "the apostle told him to let him alone because he had come repentant breaking from his past", so he was pardoned<ref name="Muhammad p. 597-601" /><ref name="Mubarakpuri, The Sealed Nectar p. 287" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 597-601" />
|-
! style="background: #EEEEEE;" |29
|'''Al-Harith bin al-Talatil'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |For mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Al-Harith bin al-Talatil is killed by Ali<ref name="Wahid 327-333" /><ref name="Umar Ibn Kathīr p. 57">Ismāʻīl ibn ʻUmar Ibn Kathīr, Trevor Le Gassick (translator), The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya, p. 57.</ref>
|
*Ibn Kathir's Sira al-Nabawiyya<ref name="Umar Ibn Kathīr p. 57" />
|-
! style="background: #EEEEEE;" |30
|'''Abdullah ibn Ziba'ra'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Abdullah ibn Ziba'ra, for writing insulting poems about Muhammad<ref name="Wahid 327-333" />
|
Ibn Hisham reports that Abdullah ibn Ziba'ra repented and converted to Islam, so Muhammad pardoned him<ref name="Wahid 327-333" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 556</ref> and that he had fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597</ref>
|
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.417</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir<ref>Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 174.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |31
|'''Hubayrah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Hubayrah (cousin of al Ziba'ra), for mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Tabari Volume 39 states, Hubayrah "ran away when Mecca was conquered, and died in Najran as an infidel"<ref name="Wahid 327-333" />. Ibn Ishaq reports that he fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597" />
|
*Tabari, Volume 39, Biographies of the Prophet's companions and their successors<ref>{{citation|title=Biographies of the Prophet's companions and their successors|url=http://books.google.co.uk/books?id=czSP046th6IC&printsec=frontcover|authors=Tabari, Ella Landau-Tasseron|year=1998|publisher=State University of New York Press
|isbn=0791428192|page=196 (footnote 852)}}</ref>
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |32
| style="background: #FFD4D4;" |Hind bint Utbah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Hind bint Utbah (wife of Abu Sufyan) for cutting out the heart of Muhammad's uncle Hamza after he died, during the Battle of Uhud<ref name="Wahid 327-333" />
|
Tabari said, Hind "swore allegiance and became a Muslim.",<ref name="Tabari, Michael Fishbein p. 181">Al Tabari, Michael Fishbein (translator), Volume 8, Victory of Islam, p. 181.</ref> she was pardoned by Muhammad<ref name="Wahid 327-333" />
|
*{{abudawud|33|4153}}
*Tabari, Volume 8, History of Islam<ref name="Tabari, Michael Fishbein p. 181" />
|-
! style="background: #E3E3B6;" |33
|Amr ibn Jihash (convert to Islam)<ref name="Muhammad Saed Abdul-Rahman p. 44">Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 44. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|During the Invasion of Banu Nadir<ref name="Muhammad Saed Abdul-Rahman p. 44" /> (Aug 625)<ref>Tabari, The foundation of the community, p.161.</ref>
|According to Ibn Kathir and Ibn Ishaq, Muhammad said to Yamin bim Umayr, about Amr ibn Jash "Have you seen the way your cousin has treated me and what he proposed to do?"<ref name="Muhammad p. 438">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 438.</ref><ref name="Muhammad Saed Abdul-Rahman p. 44"></ref> Muhammad accused him of trying to assassinate him<ref>Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 43. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|
Amr ibn Jihash is assassinated after a Muslim offers a reward for his killing<ref name="Muhammad Saed Abdul-Rahman p. 44"></ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 438" />
|-
! style="background: #EEEEEE;" |34
|'''King or Prince of Dumatul Jandal'''
|October 630<ref>{{cite book|last=Abu Khalil|first=Shawqi|url=http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960897714|page=239}}</ref>
| style="background: #D4F4FF;" |Attack the chief of Duma for Jizyah and booty<ref name="books.google.co.uk">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&printsec=frontcover|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=58–59}} pp. 58–59. ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>Mubarakpuri, The Sealed Nectar, p. 277.</ref>
|
1 killed, 2 taken captive. The Chief of Duma was released unharmed.<ref>{{cite book|last=Muir|first=William|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&pg=PA458|title=Life of Mahomet|date=10 August 2003|publisher=Kessinger Publishing Co|isbn=978-0766177413|pages=458–459}}</ref>
|
*{{abudawud|19|3031}}
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?ei=AUL5Tf7sN8jIsgaVreXVDw&ct=result&id=_vnXAAAAMAAJ&dq|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=205}}</ref>
*Tabari, Volume 9, The last years of the Prophet<ref name="books.google.co.uk" />
|-
! style="background: #EEEEEE;" |35
|Umaiya bin Khalaf Abi Safwan
|Unknown
|Kill Umaiya bin Khalaf, Muhammad's reason is unknown.<ref name="The life and times of Muhammad">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=187}}. ISBN 9781568331126</ref> But Bilal wanted to kill him for torturing him<ref name="Haykal, Ismaʼil R 1976, p. 229">"''This Umayyah was Bilal's previous master who used to torture him by forcing him down to the ground''" - Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 229.</ref>
|
Umaiya bin Khalaf killed by Bilal<ref name="The life and times of Muhammad" /><ref name="Haykal, Ismaʼil R 1976, p. 229" />
|
*{{Bukhari|4|56|826}}
|-
! style="background: #E3E3B6;" |36
| style="background: #FFD4D4;" |'''Blind man's wife/concubine'''
|Unknown
| style="background: #DEFFD4;" |Killed by a Muslim on his own initiative because the woman insulted Muhammad. When Muhammad learned what had happened he said no retaliation is payable for her blood.<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348">{{Abudawud|38|4348}}</ref>
|
Blind Muslim kills his wife/concubine<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348" />
|
*{{abudawud|38|4348}}
*{{Al Nasai||5|37|4075}}
|-
! style="background: #EEEEEE;" |37
|Ibn Sunayna
|Unknown
|Muhammad reportedly ordered his followers to "kill any Jew that falls into your power", Muhayissa heard this and went out to kill Ibn Sunayna (a Jew)<ref name="Jewish Publication Society">{{cite book|author=Norman A. Stillman|url=http://books.google.co.uk/books?id=bFN2ismyhEYC&pg=PA128|title=The Jews of Arab lands: a history and source book|year=2003|publisher=Jewish Publication Society|page=128}} ISBN 9780827601987</ref><ref name="Sir John Bagot Glubb p. 199">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=199}} ISBN 9781568331126</ref>
|
Ibn Sunayna killed by Muhayissa<ref name="Jewish Publication Society" /><ref name="Sir John Bagot Glubb p. 199" />
|
*{{abudawud|19|2996}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 369.</ref>
|-
! style="background: #EEEEEE;" |38
| style="background: #B6B6E3;" |'''Abdallah ibn Sa'd ibn Abi Sarh'''
|During/after Conquest of Mecca<ref name="Wahid 327-333" />
(Jan 630)[
| style="background: #DEFFD4;" |Kill Abdallah ibn Sa‘ad, because he became and apostate (left Islam) and fled to Mecca. He also claimed that he was the one who wrote certain verses of the Qur'an and started to mock Muhammad, which made him angry<ref name="Sir. William 1861 131">{{citation|title=The life of Mahomet|url= http://books.google.co.uk/books?id=Feo9AAAAYAAJ&pg=PA131 |first=Muir| last=Sir. William|year=1861 | publisher=Abe books|page=131}}</ref>
|
On the day of the Conquest of Mecca, Abdallah ibn Sa'd ibn Abi Sarh accepted Islam again<ref name="Tabari ibn Sarh">Al-Tabari, "History of al-Tabari Vol. 9 - The Last Years of the Prophet", transl. Ismail K. Poonawala, p.148, Albany: State University of New York Press</ref>. A misunderstanding leads to his pardoning. He was brought in front of Muhammad and offered his loyalty, Muhammad upheld his hand to indicate that his followers should kill him, but the Muslims thought he pardoned him.<ref name="Sir. William 1861 131" /> He said "Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?"<ref>{{abudawud|38|4346}}</ref>
|
*{{abudawud|38|4346}}, {{abudawud|14|2677}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Al-Tabari, History Vol.9<ref name="Tabari ibn Sarh" />
|-
! style="background: #E3E3B6;" |39
|'''Ibn an-Nawwahah'''
|Unknown
| style="background: #FDFF75;" |Ibn Kathir and Sunan Abu Dawud record that Muhammad once said about Ibn an-Nawwahah "I would have cut off your head, if it was not that emissaries are not killed" because he claimed Musaylimah was a Prophet, so Abdullah ibn Masud killed Ibn an-Nawwahah when he was no longer an emissary<ref name="Mubarakpuri p. 379">Shaykh Safiur Rahman Al Mubarakpuri, Ismāʻīl ibn ʻUmar Ibn Kathīr, Ṣafī al-Raḥmān Mubārakfūrī, Tafsir Ibn Kathir (Volume 4), Volume 4, p. 379. ([http://www.webcitation.org/619xF7mgV online])</ref><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
Abdullah ibn Masud beheads Ibn an-Nawwahah<ref name="Mubarakpuri p. 379" /><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
*{{abudawud|14|2756}}
*Tabari, Volume 10, Conquest of Arabia<ref>{{citation|title=The conquest of Arabia|url=http://books.google.co.uk/books?id=VA5Uke7IpHkC&pg=PA16|first=Al|last=Tabari|year=1993|publisher=State University of New York Press
|isbn=978-0791410714|page=107}}</ref>
|-
! style="background: #EEEEEE;" |40
|Nameless spy
|Unknown
|Kill a man Muhammad suspected of being a spy<ref name="The Middle East p. 423">The Middle East: Abstracts and index, Part 1, p. 423.</ref><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
Salama bin Al-Akwa chases and kills the suspected spy<ref name="The Middle East p. 423" /><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
*{{Bukhari|4|52|286}}
|-
! style="background: #EEEEEE;" |41
|Man from Aslam tribe
|Unknown
|Kill a man from the Aslam tribe for Adultery<ref name="Nabil A. Haroun p. 9">Dr. Nabil A. Haroun, Islamic Books, ISBN 9773161277, Teach Yourself Islam, p. 9.</ref><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
Man from Aslam tribe stoned to death<ref name="Nabil A. Haroun p. 9" /><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
*{{Abudawud|38|4414}}
|-
! style="background: #EEEEEE;" |42
|'''Kinana ibn al-Rabi ibn Abu al-Huqayq'''
|July 628<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 755, 763.</ref>
| style="background: #D4F4FF;" |Torture Kinana ibn al-Rabi to find location of allegedly hidden treasure of Banu Nadir<ref name="Mubarakpuri 1996 p. 372">Mubarakpuri (1996), The sealed nectar: biography of the Noble Prophet, p. 372.</ref><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
Kinana ibn al-Rabi ibn Abu al-Huqayq beheaded after being tortured with fire<ref name="Mubarakpuri 1996 p. 372" /><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
*{{abudawud|19|3000}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator). 1956. The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p.515</ref>
|-
! style="background: #EEEEEE;" |43
|'''Bahilah and Banu Khath'am tribes'''
|632
| style="background: #FDFF75;" |Muhammad sends Jarir ibn-'Abdullah to destroy the Ka'aba of Yemen, Dhu-l-Khalasah, which was the subject of idolatry. Jarir reports back to Muhammad of the destruction and killings, which Muhammad approves.
|
100 men of the Bahilah, and 200 of banu-Khath'am were killed in order to destroy the idol of Dur l-Khalasa<ref name="Hisham ibn al kalbi">Ibn al Kalbi, Hisham (1952). The book of idols: being a translation from the Arabic of the Kitāb al-asnām. Princeton University Press. pp. 31–2</ref>
|
*{{Bukhari|5|59|641}}, {{Bukhari|4|52|262}}, {{Bukhari|4|52|310}}
*Hisham ibn al Kalbi, [https://books.google.com/books?id=G4HXAAAAMAAJ The Book of Idols]<ref name="Hisham ibn al kalbi" />
|-
! style="background: #FFD4D4;" |44
|Unknown laughing woman from Banu Qurayza tribe.
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>
|The woman was conversing with A'isha and laughing, as her men were killed by Muhammad in the market. Suddenly someone called her and told that she will be killed, because of something she did (threw the millstone on Khallad b. Suwayd and killed him). She was then taken away and beheaded. A'isha used to say, "I shall never forget my wonder at her good spirits, gladness and her loud laughter when all the time she knew that she would be killed"
|
Woman was then taken away and beheaded.
|
* Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765.</ref>
* Abd Al Malik Ibn Hisham - The Prophetic Biography (Sirah Of Ibnu Hisham) - 1st Edition - DKI, pp. 467-468<ref>Abd Al Malik Ibn Hisham - The Prophetic Biography (Sirah Of Ibnu Hisham) - 1st Edition - DKI, pp. 466-468</ref>
|} 

==See Also==

{{Hub4|Muhammad|Muhammad}}

{{Template:Translation-links-english|[[Списък с убийствата, заповядани или подкрепени от Мухаммад|Bulgarian]], [[Seznam vrazd narizenych nebo podporovanych Mohamedem|Czech]], [[Lista di Uccisioni Ordinati o Sotenuti da Maometto|Italian]], [[Lista de asesinatos ordenados o apoyados por Mahoma|Spanish]]}}

==External Links==

*[{{Reference archive|1=http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm|2=2012-08-25}} The proof of the necessity of killing anyone who curses the Prophet or finds fault with him] ''- Muslim website''
*[{{Reference archive|1=http://www.reddit.com/r/exmuslim/comments/tql65/full_rejoinder_to_balqis_rebuttal_of_wikiislam/|2=2012-09-10}} Full rejoinder to Balqis' rebuttal of WikiIslam Assassination List] ''- r/exmuslim user responds to objections raised by apologists''

==Main Sources==
{{refbegin}}
* {{citation|title=When the Moon Split|url=http://books.google.co.uk/books?id=xJL6gxPUV4EC&pg=PA147| first=Saifur Rahman Al|last=Mubarakpuri |year=2002|publisher=DarusSalam|isbn=978-9960-897-28-8}}
* {{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications}}. Note: This is the free version available on Google Books
* {{citation|title=The sealed nectar: biography of the Noble Prophet|url=http://books.google.co.uk/books?id=r_80rJHIaOMC&pg=PA244 | first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|isbn=978-9960-899-55-8 }}
* {{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=1998|publisher=Oxford University Press}}
* {{cite book|last=Abu Khalil|first=Shawqi|url= http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960-897-71-4}}
* {{citation|title= The life of Mahomet and history of Islam to the era of the Hegira, Volume 4|url=http://books.google.co.uk/books?id=Feo9AAAAYAAJ&printsec=frontcover| first=William|last=Muir|year=1861|publisher=Smith, Elder & Co}}
*{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461}}
*{{citation|title=Muhammad, Islams first general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA198| first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602}}
*{{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=2003|publisher=Darussalam publishers Ltd|isbn=978-9960897189}}
*{{cite book|last=Ibn Hisham, Ibn Ishaq|first=Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press}}
{{refend}}

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

[[Category:Muhammad]]
[[Category:Jihad]]
[[bg:Списък с убийствата, заповядани или подкрепени от Мухаммад]]
[[Category:Sacred history]]
[[Category:Sirah]]
[[Category:Muhammad's contemporaries]]

List of Killings Ordered or Supported by Muhammad

2021-07-18T20:56:29Z

Graves: realised that's part of another killing

{{QualityScore|Lead=1|Structure=2|Content=4|Language=2|References=4}}
The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and [[Islam|Islamic]] expansion since the time of Muhammad.

This list contains the results and reasons for the targeted killings and assassinations ordered or supported by Prophet [[Muhammad]], as well as the primary sources which mention these incidents.
==Modern/Secular Definitions==
===Assassination (or ''to assassinate'')===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=assassination Princeton University - WordNet] & [http://www.wordreference.com/definition/assassination WordReference.com]|2=murder of a public figure by surprise attack}}{{Quote|1=[http://en.wikipedia.org/wiki/Assassination Wikipedia - Assassination]|2=Assassination is the targeted killing of a public figure. Assassinations may be prompted by ideological, political, or military reasons. Additionally, assassins may be motivated by financial gain, revenge, personal public recognition, or mental illness.}}{{Quote|1=[http://www.thefreedictionary.com/assassination TheFreeDictionary.com]|2=To murder (a prominent person) by surprise attack, as for political reasons.}}{{Quote|1=[http://www.yourdictionary.com/assassination YourDictionary.com]|2=to murder (esp. a politically important or prominent person) by surprise attack, usually for payment or from zealous belief}}
===Murder===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=murder Princeton University - WordNet]|2=kill intentionally and with premeditation}}{{Quote|1=[http://en.wikipedia.org/wiki/Murder Wikipedia - Murder]|2=Murder, as defined in common law countries, is the unlawful killing of another human being with intent (or malice aforethought), and generally this state of mind distinguishes murder from other forms of unlawful homicide.}}{{Quote|1=[http://www.thefreedictionary.com/murder TheFreeDictionary.com]|2=The unlawful killing of one human by another, especially with premeditated malice.}}{{Quote|1=[http://www.yourdictionary.com/murder YourDictionary.com]|2=the unlawful and malicious or premeditated killing of one human being by another; also, any killing done while committing some other felony, as rape or robbery}}
==Muhammad and his Companions==
===Pre-meditated murder and robbery===
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5727 Tafsir Ibn Kathir - The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months]|2=The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.}}
===The murder of a public figure===

*Please see: the murder of Kab Ashraf and the murder of Abu Rafi.

==List of Killings==
The following list of killings is roughly in chronological order.

 <center>{{legend|#EEEEEE|Ordered by Muhammad|border=1px solid #AAAAAA}}
{{legend|#E3E3B6|Supported but not ordered by Muhammad|border=1px solid #AAAAAA}} {{legend|#FFD4D4|Women and/or children|border=1px solid #AAAAAA}} {{legend|#B6B6E3|Apostates|border=1px solid #AAAAAA}} {{legend|#FFF3D4|Reasons including writing or reciting poetry|border=1px solid #AAAAAA}} {{legend|#DEFFD4|Reasons including "causing offence"|border=1px solid #AAAAAA}} {{legend|#D4F4FF|Reasons including monetary gain|border=1px solid #AAAAAA}} {{legend|#FDFF75|Reasons including preventing idolatry or rival prophets|border=1px solid #AAAAAA}}</center> 

Names in '''bold''' indicate that the ''only'' reason why the sources indicate Muhammad wanted them to be killed or threatened with death was because they had mocked, insulted, or cast doubt on him, or to extort economic gain, or to destroy idolatry or rival prophets. All others may have been killed for additional reasons such as posing or inciting a physical threat, or deserved punishment for murder or harming people, as indicated in the Reasons column.

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Reason(s) for Ordering or Supporting Killing
! width="200" |Result
! width="230" |Notable Primary Sources
|-
! style="background: #EEEEEE;" |1
| style="background: #FFD4D4;" |'Asma' bint Marwan
|January 624<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
| style="background: #FFF3D4;" |Kill 'Asma' bint Marwan for opposing Muhammad with poetry and for provoking others to attack him<ref name="Sa'd 1967 35">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH OF `UMAYR IBN `ADI. Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah.}}</ref><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
|
Asma' bint Marwan assassinated<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 210.</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 675-676.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 35" />
|-
! style="background: #EEEEEE;" |2
|Abu 'Afak
|February 624<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref>
| style="background: #FFF3D4;" |Kill the Jewish poet Abu Afak for opposing Muhammad through poetry<ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="Muhammad pp. 675-676" /><ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref>, and according to ibn Sa'd, instigating the people against Muhammad<ref name="ibn Sa'd p31">"''Then occurred the "sariyyah" of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah''" - Sa'd, Ibn (1967). ''[http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q Kitab al-tabaqat al-kabir, Volume 2.]'' Pakistan Historical Society. p. 31.</ref>
|
Abu Afak assassinated<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref name="Muhammad pp. 675-676" /><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="ibn Sa'd p31" />
|-
! style="background: #EEEEEE;" |3
|Al Nadr ibn al-Harith
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274">Safi ur Rahman Al Mubarakpuri, The sealed nectar: biography of the Noble Prophet, p. 274.</ref>
| style="background: #FFF3D4;" |According to Mubarakpuri, Al Nadir was captured during the Battle of Badr. A Qur'an verse was revealed about Nadr bin Harith for mocking the Qur'an as "tales of the ancients". He was one of two prisoners who were executed and not allowed to be ransomed by their clans because he mocked and harassed Muhammad and wrote poems and stories criticizing him<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223">Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 223.</ref>. According to Waqidi, he also tortured companions of Muhammad<ref>“Surely, you tortured his companions” The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge pp.53-54</ref>
|
Nadr bin Harith beheaded by Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Quran|83|13}}<ref name="Muhammad pp. 162-163">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 162-163.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 162-163" />
|-
! style="background: #EEEEEE;" |4
|Uqba bin Abu Muayt
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274" />
| style="background: #DEFFD4;" |Uqba bin Abu Muayt was captured in the Battle of Badr and was killed instead of being ransomed, because he threw dead animal entrails on Muhammad, and wrapped his garmet around Muhammad's neck while he was praying<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
Uqba bin Abu Muayt beheaded by Asim ibn Thabbit or Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Bukhari|1|9|499}}, {{Bukhari|6|60|339}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 308.</ref>
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref>
|-
! style="background: #EEEEEE;" |5
|Ka'b ibn al-Ashraf
|September 624<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH FOR SLAYING KA'B IBN AL-ASHRAF Then (occurred) the sariyyah for slaying Ka'b Ibn al-Ashraf, the Jew. It took place on 14 Rabi' al-Awwal (4. September AC 624))}}</ref><ref> {{cite book | author = Montgomery Watt, W. | editor = P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs | encyclopedia =Encyclopaedia of Islam Online| title = Ka'b ibn al-Ashraf| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}</ref><ref name="stillman13">{{cite book | first=Norman | last=Stillman | title=The Jews of Arab Lands: A History and Source Book | publisher=Jewish Publication Society of America | location=Philadelphia | year=1979 |page=13}} ISBN 0827601166 p. 13.</ref>
| style="background: #FFF3D4;" |According to Ibn Ishaq, Muhammad ordered his followers to kill Ka'b because he "had gone to Mecca after Badr and "inveighed" against Muhammad and composed verses in which he bewailed the victims of Quraysh who had been killed at Badr. Shortly afterwards he returned to Medina and composed amatory verses of an insulting nature about the Muslim women".<ref name="ibn Ishaq p364-369">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 364-369.</ref><ref>Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65-71.</ref><ref name="online">Mubarakpuri, The Sealed Nectar, pp.151-153. ([http://www.webcitation.org/60tWdFK8C online])</ref>. Ibn Kathir adds that he incited the people to fight Muhammad.
|
Ka'b ibn al-Ashraf assassinated<ref name="online" />
|
*{{Bukhari|5|59|369}}, {{muslim|19|4436}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="ibn Ishaq p364-369" />
*Ibn Kathir's Sira al-Nabawiyya<ref>Ibn Kathir says of al-Ashraf: "he harmed the messenger of God (SAAS) by ridiculing him in verse and he rode in to Quraysh to incite them further", and "He went to Medina where he proclaimed his enmity and incited people to go to war. He had not left Mecca before he had united them to fight the Messenger of God (SAAS)" Ibn Kathir, Sira al-Nabawiyya Volume 3, Translator:Trevor Gassick, Centre for Muslim Contribution to Civilisation, p.6-7</ref>
|-
! style="background: #EEEEEE;" |6
|Abu Rafi' ibn Abi Al-Huqaiq
|December 624<ref name="Hegira Volume 4 p 14">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 14
</ref>

| style="background: #FFF3D4;" |Kill Abu Rafi' ibn Abi Al-Huqaiq for mocking Muhammad with his poetry and for helping the troops of the Confederates by providing them with money and supplies<ref name="webcitation.org">Mubarakpuri, The Sealed Nectar, p. 204. ([http://www.webcitation.org/60uzg0jSV online])</ref><ref name="Hegira Volume 4 p 14"></ref>
|
Abu Rafi assassinated<ref name="webcitation.org" /><ref name="Hegira Volume 4 p 14"></ref>
|
*{{Bukhari|4|52|264}}, {{Bukhari|5|59|370}}, {{Bukhari|5|59|371}}, {{Bukhari|5|59|372}} and more<ref>{{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|page=204}}</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 482. "THE KILLING OF SALLAM IBN ABU'L-HUQAYQ"</ref>
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA100|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=100}}</ref>
|-
! style="background: #EEEEEE;" |7
|Khalid ibn Sufyan
|625<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187">Mubarakpuri, The Sealed Nectar, pp. 186-187. ([http://www.webcitation.org/60v1IUE4A online])</ref>

|Kill Khalid bin Sufyan, because there were reports he considered an attack on Medina and that he was inciting the people on Nakhla or Uranah to fight Muslims<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126">{{citation|title=Muhammad, Islam's first great general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA126|first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602|page=126}}</ref>
|
Khalid ibn Sufyan assassinated<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126"></ref>
|
*Musnad Ahmad 3:496<ref>[http://www.sunnah.org/ibadaat/tawassul_3.htm Sunnah.org], says Ahmad 3:496, al-Waqidi 2:533, [http://archive.is/hqM8x archive]</ref>
*{{Abudawud||1244|Hasan}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" />
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>{{citation|title=The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya|url=http://books.google.co.uk/books?id=klAKAQAAMAAJ&q|authors=Ismāʻīl ibn ʻUmar Ibn Kathīr|year=2000|publisher=Garnet|isbn=978-1859640098|page=190}} </ref>
|-
! style="background: #EEEEEE;" |8
|Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi
|March 625<ref name="Muhammad at Medina">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=34|quote=The expeditions to Hamra' al-Asad and Qatan (March and June 625)}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>

|Behead Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi because he was a prisoner of War captured during the Invasion of Hamra al-Asad, that Muhammad released once, but he took up arms against him again<ref name="Mubarakpuri, The Sealed Nectar p. 183">Mubarakpuri, The Sealed Nectar, p. 183. ([http://www.webcitation.org/60v0RdHwu online])</ref><ref name="Tabari 2008 141–142">{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|pages=141–142}} pp. 141-142</ref>
|
Abu 'Azzah beheaded by Ali<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Tabari 2008 141–142" />
|
*Tabari, Volume 7, The foundation of the community<ref name="Tabari 2008 141–142" />
|-
! style="background: #EEEEEE;" |9
|Muawiyah bin Al Mugheerah
|March 625<ref name="Muhammad at Medina" />

|Kill Muawiyah bin Al Mugheerah, because he was accused by Muhammad of being a spy. He went to Uthman (his cousin) for shelter, and Uthman arranged for his return to Mecca, but he stayed too long in Medina. After Muhammad heard he was still in Medina, he ordered his death<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 390.</ref>
|
Muawiyah bin Al Mugheerah captured and executed<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Muhammad pp. 755-756">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 755-756 (footnotes).</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |10
| style="background: #B6B6E3;" |Al-Harith bin Suwayd al-Ansari
|March 625<ref name="Muhammad at Medina" />
|Kill Al-Harith bin Suwayd<ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref> because according to some Islamic traditions, Allah revealed Qur'an 3:86-8, which indicated that those who reject Islam after accepting it should be punished.<ref name="Ze'ev Maghen" /> Al-Harith bin Suwayd was a Muslim who fought in the Battle of Uhud and killed some Muslims, he then joined the Quraysh and left Islam. After being threatened with those verses, Al-Harith sent his brother to Muhammad to ask for his forgiveness.<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26">S. A. Rahman, Punishment of Apostasy in Islam, pp. 25-26.</ref><ref name="ReferenceA">Asbab al-nuzul by al-Wahidi, Commentary of Quran 3:86, ([http://www.webcitation.org/61Bnjklqy online])</ref>
|
Conflicting reports

#Muhammad allowed his return but then decided to kill him. Al-Harith was beheaded by Uthman<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26" />
#Allah revealed Qur'an 3:89 and Al-Harith repented and "became a good Muslim"<ref name="ReferenceA" /><ref name="Ze'ev Maghen">{{cite web|url= https://books.google.it/books?id=eZQH0xCYiaAC&pg=PA44&lpg=PA44&dq=Al-Harith+bin+Suwayd+al-Ansari&source=bl&ots=7hmDxk25f0&sig=ghd1mLrN9L_R5o-6LNgdPyuZeEQ&hl=it&sa=X&ei=PLiyVOicH4jvaOCjgaAE&ved=0CCUQ6AEwATgU#v=onepage&q&f=false|title= After Hardship Cometh Ease: The Jews as Backdrop for Muslim |publisher= Walter de Gruyter|author= Ze'ev Maghen|date= 2006|page=44|archiveurl= |deadurl=no}}</ref>
|
*{{Quran-range|3|86|88}}<ref name="A. Rahman pp. 25-26" /><ref name="Ze'ev Maghen" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |11
|Abu Sufyan
|627<ref name="Abū Khalīl 2003 242">{{cite book|last=Abū Khalīl|first=Shawqī |title=[http://books.google.co.uk/books?id=8BziirH6UKMC&pg=PA242 Atlas of the Quran]|publisher= Dar-us-Salam|year=2003|isbn=978-9960897547|page=242}}</ref>

|Amr bin Umayyah al-Damri sent to assassinate Abu Sufyan (Quraysh leader)<ref name="Mubarakpuri, The Sealed Nectar p. 211">Mubarakpuri, The Sealed Nectar, p. 211. ([http://www.webcitation.org/60v1IUE4A online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
3 polytheists killed by Muslims<ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=147}}</ref>
|-
! style="background: #EEEEEE;" |12
| style="background: #FFD4D4;" |Banu Qurayza tribe
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>

|
Attack Banu Qurayza because according to Muslim tradition he had been ordered to do so by the angel Gabriel.<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205">Mubarakpuri, The Sealed Nectar, pp. 201-205. ([http://www.webcitation.org/60wWxNMpU online])</ref><ref name="Tafsir Ibn Kathir Juz'21">{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA213| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}}([http://www.tafsir.com/default.asp?sid=33&tid=41539 online])</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref name="Stillman140">Stillman, The Jews of Arab Lands: A History and Source Book, pp. 137-141.</ref><ref name="Inamdar">{{citation|title=Muhammad and the Rise of Islam: The Creation of Group Identity|url=http://books.google.co.uk/books?id=PNDXAAAAMAAJ&q|authors=Subhash C. Inamdar|year=2001|publisher=Psychosocial Press|isbn=1887841288|page=166 (footnotes)}}</ref> One of Muhammad's companions decided that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment,<ref name="Peters223" /><ref name="Stillman140" /><ref name="Oxford University Press">{{citation|title=The Life of Muhammad (Sirat Rasul Allah)|author= Ibn Ishaq, A. Guillaume (translator)|isbn= 978-0-19-636033-1 |year=2002|publisher= Oxford University Press|pages=461–464}} pp. 461–464.</ref><ref name="Adil">Adil, ''Muhammad: The Messenger of Islam'', p. 395f.</ref><ref name="The life of Mahomet">{{citation|title= The life of Mahomet| url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| author= William Muir|publisher=Kessinger Publishing| year=2003| isbn=9780766177413|page=329}}</ref> after which all male members of the tribe who had reached puberty were beheaded<ref name="Tafsir Ibn Kathir Juz'21" /><ref name="Kister 1990 p. 54">Kister (1990), Society and religion from Jāhiliyya to Islam, p. 54.</ref>
|
Muslims: 2 killed<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /> Non-Muslims:

#600-900 beheaded (Tabari, Ibn Hisham) <ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /><ref name="Tafsir Ibn Kathir Juz'21" /><ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&pg=PA201| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=35–36}} pp. 35–36</ref>
#All Males and 1 woman beheaded (Hadith)<ref>{{abudawud|14|2665}}</ref><ref>{{Bukhari|4|52|280}}</ref>
|
*{{quran|33|26}},<ref name="Tafsir Ibn Kathir Juz'21" /> Qur'an 33:09 & 33:10<ref>{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA194| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}} ([http://www.tafsir.com/default.asp?sid=33&tid=41359 online])</ref><ref>Muhammad Husayn Haykal, The Life of Muhammad, p. 338.</ref>
*{{abudawud|38|4390}}
*{{Bukhari|4|52|68}}, {{Bukhari|4|57|66}} and more
*Tabari, Volume 8, Victory of Islam<ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504|pages=35–36}} pp. 35–36.</ref>
|-
! style="background: #EEEEEE;" |13
|Abdullah ibn Ubayy
|December 627<ref name="Abū Khalīl 2003 242" /> (during Invasion of Banu Mustaliq<ref>Mubarakpuri, The Sealed Nectar, p. 208-210. ([http://www.webcitation.org/60wabZqtW online])</ref> )
| style="background: #DEFFD4;" |Kill Abdullah ibn Ubayy, to whom verse 63:8 refers, and who was accused by Muhammad of slandering his family by spreading false rumors about Aisha (his wife).<ref>{{citation|title=Tafsir Ibn Kathir Juz' 18 (Part 18): Al-Muminum 1 to Al-Furqan 20 2nd Edition|authors=Ibn Kathīr, Muhammad Saed Abdul-Rahman|url=http://books.google.co.uk/books?id=UXIMSE5E-soC&pg=PA77|year=2009|publisher=MSA Publication Limited
|isbn=9781861797223|pages=77}} </ref> His son offered to behead him<ref>Mubarakpuri, The Sealed Nectar, pp. 209-210. ([http://www.webcitation.org/60wabZqtW online])</ref><ref>{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461|page=354}}</ref>
|
Muhammad calls off assassination and says to Umar "if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him"<ref name="Mubarakpuri, The Sealed Nectar p. 210">Mubarakpuri, The Sealed Nectar, p. 210. ([http://www.webcitation.org/60wabZqtW online])</ref> Later he reveals a Quran verse forbidding Muslims from attending the funeral of disbelievers and "hypocrites"<ref>{{citation|title=Tafsir Ibn Kathir (Volume 4), Volume 4|url=http://books.google.co.uk/books?id=bT8A7qQ-7ZoC&pg=PA490|page=490}}</ref><ref>{{citation|title=Tafsir Ibn Kathir Juz' 10 (Part 10): Al-Anfal 41 To At-Tauba 92|url=http://books.google.co.uk/books?id=9PL5jJ_ZOI0C&pg=PA221|first=Muhammad Saed | last=Rahman |year=2008 | publisher=MSA publication limited | isbn=9781861795786|page=221}}</ref>
|
*{{Quran-range|63|7|8}}
*{{Bukhari|6|60|424}}
*{{Bukhari|5|59|462}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar p. 210" />
|-
! style="background: #EEEEEE;" |14
|Al-Yusayr ibn Rizam
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill Al-Yusayr ibn Rizam because Muhammad heard that his group was preparing to attack him<ref name="William Muir p. 17">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 17</ref><ref name="Mubarakpuri, The Sealed Nectar p. 241">Mubarakpuri, The Sealed Nectar, p. 241. ([http://www.webcitation.org/60y5XJmQz online])</ref>
|
30 killed by Muslims<ref name="William Muir p. 17" /><ref name="Mubarakpuri, The Sealed Nectar p. 241" />
|
*Tirmidhi no. 3923<ref>[http://www.box.net/shared/xvsxnaj7el Tirmidhi (Partial translation)], see no. 3923, p. 182.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>{{cite book|authors=Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press|page=665|quote=Abdullah b. Rawaha's raid to kill al-Yusayr b. Rizam}}</ref>
|-
! style="background: #EEEEEE;" |15
| style="background: #B6B6E3;" |Eight men from 'Ukil
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill 8 men who came to him and converted to Islam, but then apostatized, killed one Muslim and drove off with Muhammad's camels<ref name="William Muir pp. 18-19">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, pp. 18-19.</ref>
|
Muslims: 1 killed Non-Muslims: 8 tortured to death<ref name="William Muir pp. 18-19" /><ref>{{Bukhari|1|4|234}}</ref>
|
*{{Quran-range|5|33|39}}<ref name="William Muir pp. 18-19" /><ref>[http://books.google.co.uk/books?id=ZmSQPIkTyN0C&pg=PA392 Tafsir ibn Kathir, Surai Madiah 5:39, "The Punishment of those who cause mischief in the Land"], and [http://www.tafsir.com/default.asp?sid=5&tid=13751 Tafsir ibn Kathir, 5:39, Text version]</ref>
*{{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}} and more
|-
! style="background: #EEEEEE;" |16
|Rifa’ah bin Qays
|629<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA123|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=123}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 242">Mubarakpuri, The Sealed Nectar, p. 242. ([http://www.webcitation.org/60y5XJmQz online])</ref>

|To kill Rifa’ah bin Qays, because Muhammad heard they were allegedly enticing the people of Qais to fight him<ref name="Mubarakpuri, The Sealed Nectar p. 242" />
|
1 beheaded,<ref name="Muhammad pp. 671-672">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 671-672.</ref> 4 women captured by Muslims<ref name="Volume 8, Victory of Islam">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=151}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 671-672" />
*Tabari, Volume 8, History of Islam<ref name="Volume 8, Victory of Islam" />
|-
! style="background: #EEEEEE;" |17
|Abdullah bin Khatal
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333">{{citation|title=Muhammad: a prophet for all humanity|url= http://books.google.co.uk/books?id=k8xyO3fQkccC&pg=PT327
| first=Maulana |last=Wahid Khan|year=2002|publisher=Goodword |pages=327–333}}</ref><ref name="ReferenceB">{{Bukhari|5|59|582}}</ref><ref name="Mubarakpuri, The Sealed Nectar p. 254">Mubarakpuri, The Sealed Nectar, p. 254.</ref>
| style="background: #FFF3D4;" |Kill Abdullah bin Khatal for killing a slave and fleeing, as well and for reciting poems insulting Muhammad<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
2 Muslims execute him, after finding him hiding under the curtains of the Ka'aba<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
*{{Bukhari|5|59|582}}, {{Bukhari|3|29|72}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 551.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=174}}</ref>
|-
! style="background: #EEEEEE;" |18
| style="background: #FFD4D4;" |'''Fartana'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" /><ref name="Hussain Haykal p. 440">Hussain Haykal, The Life of Mohammed, p. 440.</ref>
| style="background: #FFF3D4;" |Kill Fartana (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
Fartana is killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Hussain Haykal p. 440" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 550.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.406</ref>
|-
! style="background: #EEEEEE;" |19
| style="background: #FFD4D4;" |'''Quraybah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Quraybah (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" />
|
Quraybah converts to Islam and is pardoned<ref name="Wahid 327-333" /><ref name="Sa'd 1967 174" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406" />
|-
! style="background: #EEEEEE;" |20
|Huwayrith ibn Nafidh
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |When Muhammad's daughters were fleeing Medina, he stabbed their camels, causing injuries. He was a poet who "disgraced and abused" Islam<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68">S. A. Rahman, Punishment of Apostasy in Islam, p. 68.</ref>
|
Huwayrith ibn Nafidh killed<ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" /> by Ali<ref name="Wahid 327-333" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |21
| style="background: #B6B6E3;" |Miqyas ibn Subabah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Miqyas killed a Muslim who accidentally killed his brother, and escaped to Mecca and became an apostate by embracing polytheism<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Muhammad p. 551" /><ref name="A. Rahman p. 68" />
|
Miqyas killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |22
| style="background: #FFD4D4;" |'''Sara'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Ibn Ishaq says Muhammad ordered Sara be killed because she "had insulted him in Mecca"<ref name="Muhammad p. 551" /><ref name="Wahid 327-333" />
|
Conflicting reports:

#Ibn Ishaq reports that she embraced Islam but was killed later, during the time of Umar<ref name="Muhammad p. 551" />
#Tabari reports she was killed<ref name="books.google.com">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=179-180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="books.google.com" />
|-
! style="background: #EEEEEE;" |23
|Harith ibn Hisham
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Harith ibn Hisham, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />, though he was among those who fought against the Muslims in the battle of Uhud<ref>{{Al Tirmidhi||5|44|3004}}.</ref>>
|
According to Ibn Sa'd, Zubayr ibn Abi Umayyah and Harith ibn Hisham both sought refuge in a Muslim relatives house, the relative pleaded with Muhammad for mercy, so he pardoned them on the condition they embrace Islam<ref name="Wahid 327-333" /><ref name="Sa'd 1967 179">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=179}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 179" />
|-
! style="background: #EEEEEE;" |24
|Zubayr ibn Abi Umayyah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Zubayr ibn Abi Umayyah, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
See above result<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |25
|'''al-Aswad al-Ansi'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FDFF75;" |Muhammad sent a messenger to Yemen instructing that al-Aswad al-Ansi (not to be confused with Habbar al-Aswad) should be killed because he was a "false prophet"<ref name="The last years of the Prophet">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=167}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref> and a "liar"<ref name="ReferenceC">{{Bukhari|5|59|662}}</ref>. Al-Baladhuri reports that al-Aswad was a false prophet and refused Muhammad's invitation to accept Islam.<ref name="Baladhuri">Abu-l Abbas Ahmad Ibn Jabir al-Baladhuri, "Futuh al-Buldan", Chapter XXI: Al-Aswad al-‘Ansi and those in al-Yaman who apostatized with him, translated by Philip Khuri Hitti, 1916, New York: Columbia University</ref>
|
Tabari reports that al-Aswad al-Ansi was killed the day before Muhammad's own death after he sent a messenger to persuade the local al-Abna' people to kill him<ref name="The last years of the Prophet" /><ref name="ReferenceC" /> Al Baladhuri adds further detail that Muhammad chose this plan because the al-Abna' already had grievances against al-Aswad.<ref name="Baladhuri" />
|
*{{Bukhari|5|59|662}}, {{Bukhari|4|56|817}}
*Tabari, Volume 9, The last years of the Prophet<ref name="The last years of the Prophet" />
|-
! style="background: #EEEEEE;" |26
|Ikrimah ibn Abu Jahl
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Kill Ikrimah ibn Abu Jahl, bcause he was hostile to Muhammad like his father Abu Jahl<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
Conflicting reports

#Ibn Ishaq says, his wife "became a Muslim and asked for immunity for him and the apostle gave it"<ref name="Muhammad p. 551" />
#Tabari says he was "eliminated"<ref name="http">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="http" />
|-
! style="background: #EEEEEE;" |27
|Wahshi ibn Harb
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Wahshi ibn Harb, for killing Muhammad's uncle during the Battle of Uhud<ref name="Wahid 327-333" />
|
Wahshi ibn Harb pardoned by Muhammad after he asks for forgiveness and offers to convert to Islam<ref name="Wahid 327-333" /><ref name="Ibn Sa'd p. 179">Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 179.</ref>
|
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Ibn Sa'd p. 179" />
|-
! style="background: #EEEEEE;" |28
|'''Ka'b ibn Zuhayr ibn Abi Sulama'''
|After Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Assassinate Ka'b ibn Zuhayr ibn Abi Sulama for writing satirical poems about Muhammad<ref name="Wahid 327-333" /><ref>M. Th. Houtsma, E.J. Brill's first encyclopedia of Islam, 1913-1936, p. 584.</ref><ref name="Mubarakpuri, The Sealed Nectar p. 287">Mubarakpuri, The Sealed Nectar, p. 287.</ref>. One of his poems recorded by Ibn Ishaq includes the line, "I was told that the Messenger of Allah threatened me (with death), but with the Messenger of Allah I have hope of finding pardon"<ref name="Muhammad p. 597-601">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597-601.</ref>.
|
Ibn Ishaq wrote that when one of the Ansar asked permission to behead Ka'b, "the apostle told him to let him alone because he had come repentant breaking from his past", so he was pardoned<ref name="Muhammad p. 597-601" /><ref name="Mubarakpuri, The Sealed Nectar p. 287" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 597-601" />
|-
! style="background: #EEEEEE;" |29
|'''Al-Harith bin al-Talatil'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |For mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Al-Harith bin al-Talatil is killed by Ali<ref name="Wahid 327-333" /><ref name="Umar Ibn Kathīr p. 57">Ismāʻīl ibn ʻUmar Ibn Kathīr, Trevor Le Gassick (translator), The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya, p. 57.</ref>
|
*Ibn Kathir's Sira al-Nabawiyya<ref name="Umar Ibn Kathīr p. 57" />
|-
! style="background: #EEEEEE;" |30
|'''Abdullah ibn Ziba'ra'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Abdullah ibn Ziba'ra, for writing insulting poems about Muhammad<ref name="Wahid 327-333" />
|
Ibn Hisham reports that Abdullah ibn Ziba'ra repented and converted to Islam, so Muhammad pardoned him<ref name="Wahid 327-333" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 556</ref> and that he had fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597</ref>
|
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.417</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir<ref>Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 174.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |31
|'''Hubayrah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Hubayrah (cousin of al Ziba'ra), for mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Tabari Volume 39 states, Hubayrah "ran away when Mecca was conquered, and died in Najran as an infidel"<ref name="Wahid 327-333" />. Ibn Ishaq reports that he fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597" />
|
*Tabari, Volume 39, Biographies of the Prophet's companions and their successors<ref>{{citation|title=Biographies of the Prophet's companions and their successors|url=http://books.google.co.uk/books?id=czSP046th6IC&printsec=frontcover|authors=Tabari, Ella Landau-Tasseron|year=1998|publisher=State University of New York Press
|isbn=0791428192|page=196 (footnote 852)}}</ref>
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |32
| style="background: #FFD4D4;" |Hind bint Utbah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Hind bint Utbah (wife of Abu Sufyan) for cutting out the heart of Muhammad's uncle Hamza after he died, during the Battle of Uhud<ref name="Wahid 327-333" />
|
Tabari said, Hind "swore allegiance and became a Muslim.",<ref name="Tabari, Michael Fishbein p. 181">Al Tabari, Michael Fishbein (translator), Volume 8, Victory of Islam, p. 181.</ref> she was pardoned by Muhammad<ref name="Wahid 327-333" />
|
*{{abudawud|33|4153}}
*Tabari, Volume 8, History of Islam<ref name="Tabari, Michael Fishbein p. 181" />
|-
! style="background: #E3E3B6;" |33
|Amr ibn Jihash (convert to Islam)<ref name="Muhammad Saed Abdul-Rahman p. 44">Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 44. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|During the Invasion of Banu Nadir<ref name="Muhammad Saed Abdul-Rahman p. 44" /> (Aug 625)<ref>Tabari, The foundation of the community, p.161.</ref>
|According to Ibn Kathir and Ibn Ishaq, Muhammad said to Yamin bim Umayr, about Amr ibn Jash "Have you seen the way your cousin has treated me and what he proposed to do?"<ref name="Muhammad p. 438">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 438.</ref><ref name="Muhammad Saed Abdul-Rahman p. 44"></ref> Muhammad accused him of trying to assassinate him<ref>Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 43. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|
Amr ibn Jihash is assassinated after a Muslim offers a reward for his killing<ref name="Muhammad Saed Abdul-Rahman p. 44"></ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 438" />
|-
! style="background: #EEEEEE;" |34
|'''King or Prince of Dumatul Jandal'''
|October 630<ref>{{cite book|last=Abu Khalil|first=Shawqi|url=http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960897714|page=239}}</ref>
| style="background: #D4F4FF;" |Attack the chief of Duma for Jizyah and booty<ref name="books.google.co.uk">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&printsec=frontcover|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=58–59}} pp. 58–59. ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>Mubarakpuri, The Sealed Nectar, p. 277.</ref>
|
1 killed, 2 taken captive. The Chief of Duma was released unharmed.<ref>{{cite book|last=Muir|first=William|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&pg=PA458|title=Life of Mahomet|date=10 August 2003|publisher=Kessinger Publishing Co|isbn=978-0766177413|pages=458–459}}</ref>
|
*{{abudawud|19|3031}}
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?ei=AUL5Tf7sN8jIsgaVreXVDw&ct=result&id=_vnXAAAAMAAJ&dq|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=205}}</ref>
*Tabari, Volume 9, The last years of the Prophet<ref name="books.google.co.uk" />
|-
! style="background: #EEEEEE;" |35
|Umaiya bin Khalaf Abi Safwan
|Unknown
|Kill Umaiya bin Khalaf, Muhammad's reason is unknown.<ref name="The life and times of Muhammad">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=187}}. ISBN 9781568331126</ref> But Bilal wanted to kill him for torturing him<ref name="Haykal, Ismaʼil R 1976, p. 229">"''This Umayyah was Bilal's previous master who used to torture him by forcing him down to the ground''" - Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 229.</ref>
|
Umaiya bin Khalaf killed by Bilal<ref name="The life and times of Muhammad" /><ref name="Haykal, Ismaʼil R 1976, p. 229" />
|
*{{Bukhari|4|56|826}}
|-
! style="background: #E3E3B6;" |36
| style="background: #FFD4D4;" |'''Blind man's wife/concubine'''
|Unknown
| style="background: #DEFFD4;" |Killed by a Muslim on his own initiative because the woman insulted Muhammad. When Muhammad learned what had happened he said no retaliation is payable for her blood.<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348">{{Abudawud|38|4348}}</ref>
|
Blind Muslim kills his wife/concubine<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348" />
|
*{{abudawud|38|4348}}
*{{Al Nasai||5|37|4075}}
|-
! style="background: #EEEEEE;" |37
|Ibn Sunayna
|Unknown
|Muhammad reportedly ordered his followers to "kill any Jew that falls into your power", Muhayissa heard this and went out to kill Ibn Sunayna (a Jew)<ref name="Jewish Publication Society">{{cite book|author=Norman A. Stillman|url=http://books.google.co.uk/books?id=bFN2ismyhEYC&pg=PA128|title=The Jews of Arab lands: a history and source book|year=2003|publisher=Jewish Publication Society|page=128}} ISBN 9780827601987</ref><ref name="Sir John Bagot Glubb p. 199">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=199}} ISBN 9781568331126</ref>
|
Ibn Sunayna killed by Muhayissa<ref name="Jewish Publication Society" /><ref name="Sir John Bagot Glubb p. 199" />
|
*{{abudawud|19|2996}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 369.</ref>
|-
! style="background: #EEEEEE;" |38
| style="background: #B6B6E3;" |'''Abdallah ibn Sa'd ibn Abi Sarh'''
|During/after Conquest of Mecca<ref name="Wahid 327-333" />
(Jan 630)[
| style="background: #DEFFD4;" |Kill Abdallah ibn Sa‘ad, because he became and apostate (left Islam) and fled to Mecca. He also claimed that he was the one who wrote certain verses of the Qur'an and started to mock Muhammad, which made him angry<ref name="Sir. William 1861 131">{{citation|title=The life of Mahomet|url= http://books.google.co.uk/books?id=Feo9AAAAYAAJ&pg=PA131 |first=Muir| last=Sir. William|year=1861 | publisher=Abe books|page=131}}</ref>
|
On the day of the Conquest of Mecca, Abdallah ibn Sa'd ibn Abi Sarh accepted Islam again<ref name="Tabari ibn Sarh">Al-Tabari, "History of al-Tabari Vol. 9 - The Last Years of the Prophet", transl. Ismail K. Poonawala, p.148, Albany: State University of New York Press</ref>. A misunderstanding leads to his pardoning. He was brought in front of Muhammad and offered his loyalty, Muhammad upheld his hand to indicate that his followers should kill him, but the Muslims thought he pardoned him.<ref name="Sir. William 1861 131" /> He said "Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?"<ref>{{abudawud|38|4346}}</ref>
|
*{{abudawud|38|4346}}, {{abudawud|14|2677}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Al-Tabari, History Vol.9<ref name="Tabari ibn Sarh" />
|-
! style="background: #E3E3B6;" |39
|'''Ibn an-Nawwahah'''
|Unknown
| style="background: #FDFF75;" |Ibn Kathir and Sunan Abu Dawud record that Muhammad once said about Ibn an-Nawwahah "I would have cut off your head, if it was not that emissaries are not killed" because he claimed Musaylimah was a Prophet, so Abdullah ibn Masud killed Ibn an-Nawwahah when he was no longer an emissary<ref name="Mubarakpuri p. 379">Shaykh Safiur Rahman Al Mubarakpuri, Ismāʻīl ibn ʻUmar Ibn Kathīr, Ṣafī al-Raḥmān Mubārakfūrī, Tafsir Ibn Kathir (Volume 4), Volume 4, p. 379. ([http://www.webcitation.org/619xF7mgV online])</ref><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
Abdullah ibn Masud beheads Ibn an-Nawwahah<ref name="Mubarakpuri p. 379" /><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
*{{abudawud|14|2756}}
*Tabari, Volume 10, Conquest of Arabia<ref>{{citation|title=The conquest of Arabia|url=http://books.google.co.uk/books?id=VA5Uke7IpHkC&pg=PA16|first=Al|last=Tabari|year=1993|publisher=State University of New York Press
|isbn=978-0791410714|page=107}}</ref>
|-
! style="background: #EEEEEE;" |40
|Nameless spy
|Unknown
|Kill a man Muhammad suspected of being a spy<ref name="The Middle East p. 423">The Middle East: Abstracts and index, Part 1, p. 423.</ref><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
Salama bin Al-Akwa chases and kills the suspected spy<ref name="The Middle East p. 423" /><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
*{{Bukhari|4|52|286}}
|-
! style="background: #EEEEEE;" |41
|Man from Aslam tribe
|Unknown
|Kill a man from the Aslam tribe for Adultery<ref name="Nabil A. Haroun p. 9">Dr. Nabil A. Haroun, Islamic Books, ISBN 9773161277, Teach Yourself Islam, p. 9.</ref><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
Man from Aslam tribe stoned to death<ref name="Nabil A. Haroun p. 9" /><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
*{{Abudawud|38|4414}}
|-
! style="background: #EEEEEE;" |42
|'''Kinana ibn al-Rabi ibn Abu al-Huqayq'''
|July 628<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 755, 763.</ref>
| style="background: #D4F4FF;" |Torture Kinana ibn al-Rabi to find location of allegedly hidden treasure of Banu Nadir<ref name="Mubarakpuri 1996 p. 372">Mubarakpuri (1996), The sealed nectar: biography of the Noble Prophet, p. 372.</ref><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
Kinana ibn al-Rabi ibn Abu al-Huqayq beheaded after being tortured with fire<ref name="Mubarakpuri 1996 p. 372" /><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
*{{abudawud|19|3000}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator). 1956. The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p.515</ref>
|-
! style="background: #EEEEEE;" |43
|'''Bahilah and Banu Khath'am tribes'''
|632
| style="background: #FDFF75;" |Muhammad sends Jarir ibn-'Abdullah to destroy the Ka'aba of Yemen, Dhu-l-Khalasah, which was the subject of idolatry. Jarir reports back to Muhammad of the destruction and killings, which Muhammad approves.
|
100 men of the Bahilah, and 200 of banu-Khath'am were killed in order to destroy the idol of Dur l-Khalasa<ref name="Hisham ibn al kalbi">Ibn al Kalbi, Hisham (1952). The book of idols: being a translation from the Arabic of the Kitāb al-asnām. Princeton University Press. pp. 31–2</ref>
|
*{{Bukhari|5|59|641}}, {{Bukhari|4|52|262}}, {{Bukhari|4|52|310}}
*Hisham ibn al Kalbi, [https://books.google.com/books?id=G4HXAAAAMAAJ The Book of Idols]<ref name="Hisham ibn al kalbi" />
|} 

==See Also==

{{Hub4|Muhammad|Muhammad}}

{{Template:Translation-links-english|[[Списък с убийствата, заповядани или подкрепени от Мухаммад|Bulgarian]], [[Seznam vrazd narizenych nebo podporovanych Mohamedem|Czech]], [[Lista di Uccisioni Ordinati o Sotenuti da Maometto|Italian]], [[Lista de asesinatos ordenados o apoyados por Mahoma|Spanish]]}}

==External Links==

*[{{Reference archive|1=http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm|2=2012-08-25}} The proof of the necessity of killing anyone who curses the Prophet or finds fault with him] ''- Muslim website''
*[{{Reference archive|1=http://www.reddit.com/r/exmuslim/comments/tql65/full_rejoinder_to_balqis_rebuttal_of_wikiislam/|2=2012-09-10}} Full rejoinder to Balqis' rebuttal of WikiIslam Assassination List] ''- r/exmuslim user responds to objections raised by apologists''

==Main Sources==
{{refbegin}}
* {{citation|title=When the Moon Split|url=http://books.google.co.uk/books?id=xJL6gxPUV4EC&pg=PA147| first=Saifur Rahman Al|last=Mubarakpuri |year=2002|publisher=DarusSalam|isbn=978-9960-897-28-8}}
* {{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications}}. Note: This is the free version available on Google Books
* {{citation|title=The sealed nectar: biography of the Noble Prophet|url=http://books.google.co.uk/books?id=r_80rJHIaOMC&pg=PA244 | first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|isbn=978-9960-899-55-8 }}
* {{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=1998|publisher=Oxford University Press}}
* {{cite book|last=Abu Khalil|first=Shawqi|url= http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960-897-71-4}}
* {{citation|title= The life of Mahomet and history of Islam to the era of the Hegira, Volume 4|url=http://books.google.co.uk/books?id=Feo9AAAAYAAJ&printsec=frontcover| first=William|last=Muir|year=1861|publisher=Smith, Elder & Co}}
*{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461}}
*{{citation|title=Muhammad, Islams first general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA198| first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602}}
*{{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=2003|publisher=Darussalam publishers Ltd|isbn=978-9960897189}}
*{{cite book|last=Ibn Hisham, Ibn Ishaq|first=Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press}}
{{refend}}

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

[[Category:Muhammad]]
[[Category:Jihad]]
[[bg:Списък с убийствата, заповядани или подкрепени от Мухаммад]]
[[Category:Sacred history]]
[[Category:Sirah]]
[[Category:Muhammad's contemporaries]]

List of Killings Ordered or Supported by Muhammad

2021-07-18T20:47:27Z

Graves: fix another minor problem

{{QualityScore|Lead=1|Structure=2|Content=4|Language=2|References=4}}
The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and [[Islam|Islamic]] expansion since the time of Muhammad.

This list contains the results and reasons for the targeted killings and assassinations ordered or supported by Prophet [[Muhammad]], as well as the primary sources which mention these incidents.
==Modern/Secular Definitions==
===Assassination (or ''to assassinate'')===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=assassination Princeton University - WordNet] & [http://www.wordreference.com/definition/assassination WordReference.com]|2=murder of a public figure by surprise attack}}{{Quote|1=[http://en.wikipedia.org/wiki/Assassination Wikipedia - Assassination]|2=Assassination is the targeted killing of a public figure. Assassinations may be prompted by ideological, political, or military reasons. Additionally, assassins may be motivated by financial gain, revenge, personal public recognition, or mental illness.}}{{Quote|1=[http://www.thefreedictionary.com/assassination TheFreeDictionary.com]|2=To murder (a prominent person) by surprise attack, as for political reasons.}}{{Quote|1=[http://www.yourdictionary.com/assassination YourDictionary.com]|2=to murder (esp. a politically important or prominent person) by surprise attack, usually for payment or from zealous belief}}
===Murder===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=murder Princeton University - WordNet]|2=kill intentionally and with premeditation}}{{Quote|1=[http://en.wikipedia.org/wiki/Murder Wikipedia - Murder]|2=Murder, as defined in common law countries, is the unlawful killing of another human being with intent (or malice aforethought), and generally this state of mind distinguishes murder from other forms of unlawful homicide.}}{{Quote|1=[http://www.thefreedictionary.com/murder TheFreeDictionary.com]|2=The unlawful killing of one human by another, especially with premeditated malice.}}{{Quote|1=[http://www.yourdictionary.com/murder YourDictionary.com]|2=the unlawful and malicious or premeditated killing of one human being by another; also, any killing done while committing some other felony, as rape or robbery}}
==Muhammad and his Companions==
===Pre-meditated murder and robbery===
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5727 Tafsir Ibn Kathir - The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months]|2=The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.}}
===The murder of a public figure===

*Please see: the murder of Kab Ashraf and the murder of Abu Rafi.

==List of Killings==
The following list of killings is roughly in chronological order.

 <center>{{legend|#EEEEEE|Ordered by Muhammad|border=1px solid #AAAAAA}}
{{legend|#E3E3B6|Supported but not ordered by Muhammad|border=1px solid #AAAAAA}} {{legend|#FFD4D4|Women and/or children|border=1px solid #AAAAAA}} {{legend|#B6B6E3|Apostates|border=1px solid #AAAAAA}} {{legend|#FFF3D4|Reasons including writing or reciting poetry|border=1px solid #AAAAAA}} {{legend|#DEFFD4|Reasons including "causing offence"|border=1px solid #AAAAAA}} {{legend|#D4F4FF|Reasons including monetary gain|border=1px solid #AAAAAA}} {{legend|#FDFF75|Reasons including preventing idolatry or rival prophets|border=1px solid #AAAAAA}}</center> 

Names in '''bold''' indicate that the ''only'' reason why the sources indicate Muhammad wanted them to be killed or threatened with death was because they had mocked, insulted, or cast doubt on him, or to extort economic gain, or to destroy idolatry or rival prophets. All others may have been killed for additional reasons such as posing or inciting a physical threat, or deserved punishment for murder or harming people, as indicated in the Reasons column.

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Reason(s) for Ordering or Supporting Killing
! width="200" |Result
! width="230" |Notable Primary Sources
|-
! style="background: #EEEEEE;" |1
| style="background: #FFD4D4;" |'Asma' bint Marwan
|January 624<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
| style="background: #FFF3D4;" |Kill 'Asma' bint Marwan for opposing Muhammad with poetry and for provoking others to attack him<ref name="Sa'd 1967 35">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH OF `UMAYR IBN `ADI. Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah.}}</ref><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
|
Asma' bint Marwan assassinated<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 210.</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 675-676.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 35" />
|-
! style="background: #EEEEEE;" |2
|Abu 'Afak
|February 624<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref>
| style="background: #FFF3D4;" |Kill the Jewish poet Abu Afak for opposing Muhammad through poetry<ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="Muhammad pp. 675-676" /><ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref>, and according to ibn Sa'd, instigating the people against Muhammad<ref name="ibn Sa'd p31">"''Then occurred the "sariyyah" of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah''" - Sa'd, Ibn (1967). ''[http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q Kitab al-tabaqat al-kabir, Volume 2.]'' Pakistan Historical Society. p. 31.</ref>
|
Abu Afak assassinated<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref name="Muhammad pp. 675-676" /><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="ibn Sa'd p31" />
|-
! style="background: #EEEEEE;" |3
|Al Nadr ibn al-Harith
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274">Safi ur Rahman Al Mubarakpuri, The sealed nectar: biography of the Noble Prophet, p. 274.</ref>
| style="background: #FFF3D4;" |According to Mubarakpuri, Al Nadir was captured during the Battle of Badr. A Qur'an verse was revealed about Nadr bin Harith for mocking the Qur'an as "tales of the ancients". He was one of two prisoners who were executed and not allowed to be ransomed by their clans because he mocked and harassed Muhammad and wrote poems and stories criticizing him<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223">Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 223.</ref>. According to Waqidi, he also tortured companions of Muhammad<ref>“Surely, you tortured his companions” The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge pp.53-54</ref>
|
Nadr bin Harith beheaded by Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Quran|83|13}}<ref name="Muhammad pp. 162-163">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 162-163.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 162-163" />
|-
! style="background: #EEEEEE;" |4
|Uqba bin Abu Muayt
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274" />
| style="background: #DEFFD4;" |Uqba bin Abu Muayt was captured in the Battle of Badr and was killed instead of being ransomed, because he threw dead animal entrails on Muhammad, and wrapped his garmet around Muhammad's neck while he was praying<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
Uqba bin Abu Muayt beheaded by Asim ibn Thabbit or Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Bukhari|1|9|499}}, {{Bukhari|6|60|339}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 308.</ref>
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref>
|-
! style="background: #EEEEEE;" |5
|Ka'b ibn al-Ashraf
|September 624<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH FOR SLAYING KA'B IBN AL-ASHRAF Then (occurred) the sariyyah for slaying Ka'b Ibn al-Ashraf, the Jew. It took place on 14 Rabi' al-Awwal (4. September AC 624))}}</ref><ref> {{cite book | author = Montgomery Watt, W. | editor = P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs | encyclopedia =Encyclopaedia of Islam Online| title = Ka'b ibn al-Ashraf| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}</ref><ref name="stillman13">{{cite book | first=Norman | last=Stillman | title=The Jews of Arab Lands: A History and Source Book | publisher=Jewish Publication Society of America | location=Philadelphia | year=1979 |page=13}} ISBN 0827601166 p. 13.</ref>
| style="background: #FFF3D4;" |According to Ibn Ishaq, Muhammad ordered his followers to kill Ka'b because he "had gone to Mecca after Badr and "inveighed" against Muhammad and composed verses in which he bewailed the victims of Quraysh who had been killed at Badr. Shortly afterwards he returned to Medina and composed amatory verses of an insulting nature about the Muslim women".<ref name="ibn Ishaq p364-369">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 364-369.</ref><ref>Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65-71.</ref><ref name="online">Mubarakpuri, The Sealed Nectar, pp.151-153. ([http://www.webcitation.org/60tWdFK8C online])</ref>. Ibn Kathir adds that he incited the people to fight Muhammad.
|
Ka'b ibn al-Ashraf assassinated<ref name="online" />
|
*{{Bukhari|5|59|369}}, {{muslim|19|4436}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="ibn Ishaq p364-369" />
*Ibn Kathir's Sira al-Nabawiyya<ref>Ibn Kathir says of al-Ashraf: "he harmed the messenger of God (SAAS) by ridiculing him in verse and he rode in to Quraysh to incite them further", and "He went to Medina where he proclaimed his enmity and incited people to go to war. He had not left Mecca before he had united them to fight the Messenger of God (SAAS)" Ibn Kathir, Sira al-Nabawiyya Volume 3, Translator:Trevor Gassick, Centre for Muslim Contribution to Civilisation, p.6-7</ref>
|-
! style="background: #EEEEEE;" |6
|Abu Rafi' ibn Abi Al-Huqaiq
|December 624<ref name="Hegira Volume 4 p 14">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 14
</ref>

| style="background: #FFF3D4;" |Kill Abu Rafi' ibn Abi Al-Huqaiq for mocking Muhammad with his poetry and for helping the troops of the Confederates by providing them with money and supplies<ref name="webcitation.org">Mubarakpuri, The Sealed Nectar, p. 204. ([http://www.webcitation.org/60uzg0jSV online])</ref><ref name="Hegira Volume 4 p 14"></ref>
|
Abu Rafi assassinated<ref name="webcitation.org" /><ref name="Hegira Volume 4 p 14"></ref>
|
*{{Bukhari|4|52|264}}, {{Bukhari|5|59|370}}, {{Bukhari|5|59|371}}, {{Bukhari|5|59|372}} and more<ref>{{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|page=204}}</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 482. "THE KILLING OF SALLAM IBN ABU'L-HUQAYQ"</ref>
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA100|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=100}}</ref>
|-
! style="background: #EEEEEE;" |7
|Khalid ibn Sufyan
|625<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187">Mubarakpuri, The Sealed Nectar, pp. 186-187. ([http://www.webcitation.org/60v1IUE4A online])</ref>

|Kill Khalid bin Sufyan, because there were reports he considered an attack on Medina and that he was inciting the people on Nakhla or Uranah to fight Muslims<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126">{{citation|title=Muhammad, Islam's first great general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA126|first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602|page=126}}</ref>
|
Khalid ibn Sufyan assassinated<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126"></ref>
|
*Musnad Ahmad 3:496<ref>[http://www.sunnah.org/ibadaat/tawassul_3.htm Sunnah.org], says Ahmad 3:496, al-Waqidi 2:533, [http://archive.is/hqM8x archive]</ref>
*{{Abudawud||1244|Hasan}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" />
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>{{citation|title=The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya|url=http://books.google.co.uk/books?id=klAKAQAAMAAJ&q|authors=Ismāʻīl ibn ʻUmar Ibn Kathīr|year=2000|publisher=Garnet|isbn=978-1859640098|page=190}} </ref>
|-
! style="background: #EEEEEE;" |8
|Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi
|March 625<ref name="Muhammad at Medina">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=34|quote=The expeditions to Hamra' al-Asad and Qatan (March and June 625)}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>

|Behead Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi because he was a prisoner of War captured during the Invasion of Hamra al-Asad, that Muhammad released once, but he took up arms against him again<ref name="Mubarakpuri, The Sealed Nectar p. 183">Mubarakpuri, The Sealed Nectar, p. 183. ([http://www.webcitation.org/60v0RdHwu online])</ref><ref name="Tabari 2008 141–142">{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|pages=141–142}} pp. 141-142</ref>
|
Abu 'Azzah beheaded by Ali<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Tabari 2008 141–142" />
|
*Tabari, Volume 7, The foundation of the community<ref name="Tabari 2008 141–142" />
|-
! style="background: #EEEEEE;" |9
|Muawiyah bin Al Mugheerah
|March 625<ref name="Muhammad at Medina" />

|Kill Muawiyah bin Al Mugheerah, because he was accused by Muhammad of being a spy. He went to Uthman (his cousin) for shelter, and Uthman arranged for his return to Mecca, but he stayed too long in Medina. After Muhammad heard he was still in Medina, he ordered his death<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 390.</ref>
|
Muawiyah bin Al Mugheerah captured and executed<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Muhammad pp. 755-756">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 755-756 (footnotes).</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |10
| style="background: #B6B6E3;" |Al-Harith bin Suwayd al-Ansari
|March 625<ref name="Muhammad at Medina" />
|Kill Al-Harith bin Suwayd<ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref> because according to some Islamic traditions, Allah revealed Qur'an 3:86-8, which indicated that those who reject Islam after accepting it should be punished.<ref name="Ze'ev Maghen" /> Al-Harith bin Suwayd was a Muslim who fought in the Battle of Uhud and killed some Muslims, he then joined the Quraysh and left Islam. After being threatened with those verses, Al-Harith sent his brother to Muhammad to ask for his forgiveness.<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26">S. A. Rahman, Punishment of Apostasy in Islam, pp. 25-26.</ref><ref name="ReferenceA">Asbab al-nuzul by al-Wahidi, Commentary of Quran 3:86, ([http://www.webcitation.org/61Bnjklqy online])</ref>
|
Conflicting reports

#Muhammad allowed his return but then decided to kill him. Al-Harith was beheaded by Uthman<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26" />
#Allah revealed Qur'an 3:89 and Al-Harith repented and "became a good Muslim"<ref name="ReferenceA" /><ref name="Ze'ev Maghen">{{cite web|url= https://books.google.it/books?id=eZQH0xCYiaAC&pg=PA44&lpg=PA44&dq=Al-Harith+bin+Suwayd+al-Ansari&source=bl&ots=7hmDxk25f0&sig=ghd1mLrN9L_R5o-6LNgdPyuZeEQ&hl=it&sa=X&ei=PLiyVOicH4jvaOCjgaAE&ved=0CCUQ6AEwATgU#v=onepage&q&f=false|title= After Hardship Cometh Ease: The Jews as Backdrop for Muslim |publisher= Walter de Gruyter|author= Ze'ev Maghen|date= 2006|page=44|archiveurl= |deadurl=no}}</ref>
|
*{{Quran-range|3|86|88}}<ref name="A. Rahman pp. 25-26" /><ref name="Ze'ev Maghen" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |11
|Abu Sufyan
|627<ref name="Abū Khalīl 2003 242">{{cite book|last=Abū Khalīl|first=Shawqī |title=[http://books.google.co.uk/books?id=8BziirH6UKMC&pg=PA242 Atlas of the Quran]|publisher= Dar-us-Salam|year=2003|isbn=978-9960897547|page=242}}</ref>

|Amr bin Umayyah al-Damri sent to assassinate Abu Sufyan (Quraysh leader)<ref name="Mubarakpuri, The Sealed Nectar p. 211">Mubarakpuri, The Sealed Nectar, p. 211. ([http://www.webcitation.org/60v1IUE4A online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
3 polytheists killed by Muslims<ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=147}}</ref>
|-
! style="background: #EEEEEE;" |12
| style="background: #FFD4D4;" |Banu Qurayza tribe
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>

|
Attack Banu Qurayza because according to Muslim tradition he had been ordered to do so by the angel Gabriel.<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205">Mubarakpuri, The Sealed Nectar, pp. 201-205. ([http://www.webcitation.org/60wWxNMpU online])</ref><ref name="Tafsir Ibn Kathir Juz'21">{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA213| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}}([http://www.tafsir.com/default.asp?sid=33&tid=41539 online])</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref name="Stillman140">Stillman, The Jews of Arab Lands: A History and Source Book, pp. 137-141.</ref><ref name="Inamdar">{{citation|title=Muhammad and the Rise of Islam: The Creation of Group Identity|url=http://books.google.co.uk/books?id=PNDXAAAAMAAJ&q|authors=Subhash C. Inamdar|year=2001|publisher=Psychosocial Press|isbn=1887841288|page=166 (footnotes)}}</ref> One of Muhammad's companions decided that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment,<ref name="Peters223" /><ref name="Stillman140" /><ref name="Oxford University Press">{{citation|title=The Life of Muhammad (Sirat Rasul Allah)|author= Ibn Ishaq, A. Guillaume (translator)|isbn= 978-0-19-636033-1 |year=2002|publisher= Oxford University Press|pages=461–464}} pp. 461–464.</ref><ref name="Adil">Adil, ''Muhammad: The Messenger of Islam'', p. 395f.</ref><ref name="The life of Mahomet">{{citation|title= The life of Mahomet| url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| author= William Muir|publisher=Kessinger Publishing| year=2003| isbn=9780766177413|page=329}}</ref> after which all male members of the tribe who had reached puberty were beheaded<ref name="Tafsir Ibn Kathir Juz'21" /><ref name="Kister 1990 p. 54">Kister (1990), Society and religion from Jāhiliyya to Islam, p. 54.</ref>
|
Muslims: 2 killed<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /> Non-Muslims:

#600-900 beheaded (Tabari, Ibn Hisham) <ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /><ref name="Tafsir Ibn Kathir Juz'21" /><ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&pg=PA201| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=35–36}} pp. 35–36</ref>
#All Males and 1 woman beheaded (Hadith)<ref>{{abudawud|14|2665}}</ref><ref>{{Bukhari|4|52|280}}</ref>
|
*{{quran|33|26}},<ref name="Tafsir Ibn Kathir Juz'21" /> Qur'an 33:09 & 33:10<ref>{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA194| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}} ([http://www.tafsir.com/default.asp?sid=33&tid=41359 online])</ref><ref>Muhammad Husayn Haykal, The Life of Muhammad, p. 338.</ref>
*{{abudawud|38|4390}}
*{{Bukhari|4|52|68}}, {{Bukhari|4|57|66}} and more
*Tabari, Volume 8, Victory of Islam<ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504|pages=35–36}} pp. 35–36.</ref>
|-
! style="background: #EEEEEE;" |13
|Abdullah ibn Ubayy
|December 627<ref name="Abū Khalīl 2003 242" /> (during Invasion of Banu Mustaliq<ref>Mubarakpuri, The Sealed Nectar, p. 208-210. ([http://www.webcitation.org/60wabZqtW online])</ref> )
| style="background: #DEFFD4;" |Kill Abdullah ibn Ubayy, to whom verse 63:8 refers, and who was accused by Muhammad of slandering his family by spreading false rumors about Aisha (his wife).<ref>{{citation|title=Tafsir Ibn Kathir Juz' 18 (Part 18): Al-Muminum 1 to Al-Furqan 20 2nd Edition|authors=Ibn Kathīr, Muhammad Saed Abdul-Rahman|url=http://books.google.co.uk/books?id=UXIMSE5E-soC&pg=PA77|year=2009|publisher=MSA Publication Limited
|isbn=9781861797223|pages=77}} </ref> His son offered to behead him<ref>Mubarakpuri, The Sealed Nectar, pp. 209-210. ([http://www.webcitation.org/60wabZqtW online])</ref><ref>{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461|page=354}}</ref>
|
Muhammad calls off assassination and says to Umar "if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him"<ref name="Mubarakpuri, The Sealed Nectar p. 210">Mubarakpuri, The Sealed Nectar, p. 210. ([http://www.webcitation.org/60wabZqtW online])</ref> Later he reveals a Quran verse forbidding Muslims from attending the funeral of disbelievers and "hypocrites"<ref>{{citation|title=Tafsir Ibn Kathir (Volume 4), Volume 4|url=http://books.google.co.uk/books?id=bT8A7qQ-7ZoC&pg=PA490|page=490}}</ref><ref>{{citation|title=Tafsir Ibn Kathir Juz' 10 (Part 10): Al-Anfal 41 To At-Tauba 92|url=http://books.google.co.uk/books?id=9PL5jJ_ZOI0C&pg=PA221|first=Muhammad Saed | last=Rahman |year=2008 | publisher=MSA publication limited | isbn=9781861795786|page=221}}</ref>
|
*{{Quran-range|63|7|8}}
*{{Bukhari|6|60|424}}
*{{Bukhari|5|59|462}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar p. 210" />
|-
! style="background: #EEEEEE;" |14
|Al-Yusayr ibn Rizam
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill Al-Yusayr ibn Rizam because Muhammad heard that his group was preparing to attack him<ref name="William Muir p. 17">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 17</ref><ref name="Mubarakpuri, The Sealed Nectar p. 241">Mubarakpuri, The Sealed Nectar, p. 241. ([http://www.webcitation.org/60y5XJmQz online])</ref>
|
30 killed by Muslims<ref name="William Muir p. 17" /><ref name="Mubarakpuri, The Sealed Nectar p. 241" />
|
*Tirmidhi no. 3923<ref>[http://www.box.net/shared/xvsxnaj7el Tirmidhi (Partial translation)], see no. 3923, p. 182.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>{{cite book|authors=Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press|page=665|quote=Abdullah b. Rawaha's raid to kill al-Yusayr b. Rizam}}</ref>
|-
! style="background: #EEEEEE;" |15
| style="background: #B6B6E3;" |Eight men from 'Ukil
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill 8 men who came to him and converted to Islam, but then apostatized, killed one Muslim and drove off with Muhammad's camels<ref name="William Muir pp. 18-19">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, pp. 18-19.</ref>
|
Muslims: 1 killed Non-Muslims: 8 tortured to death<ref name="William Muir pp. 18-19" /><ref>{{Bukhari|1|4|234}}</ref>
|
*{{Quran-range|5|33|39}}<ref name="William Muir pp. 18-19" /><ref>[http://books.google.co.uk/books?id=ZmSQPIkTyN0C&pg=PA392 Tafsir ibn Kathir, Surai Madiah 5:39, "The Punishment of those who cause mischief in the Land"], and [http://www.tafsir.com/default.asp?sid=5&tid=13751 Tafsir ibn Kathir, 5:39, Text version]</ref>
*{{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}} and more
|-
! style="background: #EEEEEE;" |16
|Rifa’ah bin Qays
|629<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA123|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=123}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 242">Mubarakpuri, The Sealed Nectar, p. 242. ([http://www.webcitation.org/60y5XJmQz online])</ref>

|To kill Rifa’ah bin Qays, because Muhammad heard they were allegedly enticing the people of Qais to fight him<ref name="Mubarakpuri, The Sealed Nectar p. 242" />
|
1 beheaded,<ref name="Muhammad pp. 671-672">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 671-672.</ref> 4 women captured by Muslims<ref name="Volume 8, Victory of Islam">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=151}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 671-672" />
*Tabari, Volume 8, History of Islam<ref name="Volume 8, Victory of Islam" />
|-
! style="background: #EEEEEE;" |17
|Abdullah bin Khatal
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333">{{citation|title=Muhammad: a prophet for all humanity|url= http://books.google.co.uk/books?id=k8xyO3fQkccC&pg=PT327
| first=Maulana |last=Wahid Khan|year=2002|publisher=Goodword |pages=327–333}}</ref><ref name="ReferenceB">{{Bukhari|5|59|582}}</ref><ref name="Mubarakpuri, The Sealed Nectar p. 254">Mubarakpuri, The Sealed Nectar, p. 254.</ref>
| style="background: #FFF3D4;" |Kill Abdullah bin Khatal for killing a slave and fleeing, as well and for reciting poems insulting Muhammad<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
2 Muslims execute him, after finding him hiding under the curtains of the Ka'aba<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
*{{Bukhari|5|59|582}}, {{Bukhari|3|29|72}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 551.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=174}}</ref>
|-
! style="background: #EEEEEE;" |18
| style="background: #FFD4D4;" |'''Fartana'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" /><ref name="Hussain Haykal p. 440">Hussain Haykal, The Life of Mohammed, p. 440.</ref>
| style="background: #FFF3D4;" |Kill Fartana (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
Fartana is killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Hussain Haykal p. 440" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 550.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.406</ref>
|-
! style="background: #EEEEEE;" |19
| style="background: #FFD4D4;" |'''Quraybah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Quraybah (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" />
|
Quraybah converts to Islam and is pardoned<ref name="Wahid 327-333" /><ref name="Sa'd 1967 174" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406" />
|-
! style="background: #EEEEEE;" |20
|Huwayrith ibn Nafidh
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |When Muhammad's daughters were fleeing Medina, he stabbed their camels, causing injuries. He was a poet who "disgraced and abused" Islam<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68">S. A. Rahman, Punishment of Apostasy in Islam, p. 68.</ref>
|
Huwayrith ibn Nafidh killed<ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" /> by Ali<ref name="Wahid 327-333" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |21
| style="background: #B6B6E3;" |Miqyas ibn Subabah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Miqyas killed a Muslim who accidentally killed his brother, and escaped to Mecca and became an apostate by embracing polytheism<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Muhammad p. 551" /><ref name="A. Rahman p. 68" />
|
Miqyas killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |22
| style="background: #FFD4D4;" |'''Sara'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Ibn Ishaq says Muhammad ordered Sara be killed because she "had insulted him in Mecca"<ref name="Muhammad p. 551" /><ref name="Wahid 327-333" />
|
Conflicting reports:

#Ibn Ishaq reports that she embraced Islam but was killed later, during the time of Umar<ref name="Muhammad p. 551" />
#Tabari reports she was killed<ref name="books.google.com">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=179-180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="books.google.com" />
|-
! style="background: #EEEEEE;" |23
|Harith ibn Hisham
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Harith ibn Hisham, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />, though he was among those who fought against the Muslims in the battle of Uhud<ref>{{Al Tirmidhi||5|44|3004}}.</ref>>
|
According to Ibn Sa'd, Zubayr ibn Abi Umayyah and Harith ibn Hisham both sought refuge in a Muslim relatives house, the relative pleaded with Muhammad for mercy, so he pardoned them on the condition they embrace Islam<ref name="Wahid 327-333" /><ref name="Sa'd 1967 179">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=179}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 179" />
|-
! style="background: #EEEEEE;" |24
|Zubayr ibn Abi Umayyah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Zubayr ibn Abi Umayyah, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
See above result<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |25
|'''al-Aswad al-Ansi'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FDFF75;" |Muhammad sent a messenger to Yemen instructing that al-Aswad al-Ansi (not to be confused with Habbar al-Aswad) should be killed because he was a "false prophet"<ref name="The last years of the Prophet">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=167}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref> and a "liar"<ref name="ReferenceC">{{Bukhari|5|59|662}}</ref>. Al-Baladhuri reports that al-Aswad was a false prophet and refused Muhammad's invitation to accept Islam.<ref name="Baladhuri">Abu-l Abbas Ahmad Ibn Jabir al-Baladhuri, "Futuh al-Buldan", Chapter XXI: Al-Aswad al-‘Ansi and those in al-Yaman who apostatized with him, translated by Philip Khuri Hitti, 1916, New York: Columbia University</ref>
|
Tabari reports that al-Aswad al-Ansi was killed the day before Muhammad's own death after he sent a messenger to persuade the local al-Abna' people to kill him<ref name="The last years of the Prophet" /><ref name="ReferenceC" /> Al Baladhuri adds further detail that Muhammad chose this plan because the al-Abna' already had grievances against al-Aswad.<ref name="Baladhuri" />
|
*{{Bukhari|5|59|662}}, {{Bukhari|4|56|817}}
*Tabari, Volume 9, The last years of the Prophet<ref name="The last years of the Prophet" />
|-
! style="background: #EEEEEE;" |26
|Ikrimah ibn Abu Jahl
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Kill Ikrimah ibn Abu Jahl, bcause he was hostile to Muhammad like his father Abu Jahl<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
Conflicting reports

#Ibn Ishaq says, his wife "became a Muslim and asked for immunity for him and the apostle gave it"<ref name="Muhammad p. 551" />
#Tabari says he was "eliminated"<ref name="http">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="http" />
|-
! style="background: #EEEEEE;" |27
|Wahshi ibn Harb
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Wahshi ibn Harb, for killing Muhammad's uncle during the Battle of Uhud<ref name="Wahid 327-333" />
|
Wahshi ibn Harb pardoned by Muhammad after he asks for forgiveness and offers to convert to Islam<ref name="Wahid 327-333" /><ref name="Ibn Sa'd p. 179">Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 179.</ref>
|
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Ibn Sa'd p. 179" />
|-
! style="background: #EEEEEE;" |28
|'''Ka'b ibn Zuhayr ibn Abi Sulama'''
|After Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Assassinate Ka'b ibn Zuhayr ibn Abi Sulama for writing satirical poems about Muhammad<ref name="Wahid 327-333" /><ref>M. Th. Houtsma, E.J. Brill's first encyclopedia of Islam, 1913-1936, p. 584.</ref><ref name="Mubarakpuri, The Sealed Nectar p. 287">Mubarakpuri, The Sealed Nectar, p. 287.</ref>. One of his poems recorded by Ibn Ishaq includes the line, "I was told that the Messenger of Allah threatened me (with death), but with the Messenger of Allah I have hope of finding pardon"<ref name="Muhammad p. 597-601">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597-601.</ref>.
|
Ibn Ishaq wrote that when one of the Ansar asked permission to behead Ka'b, "the apostle told him to let him alone because he had come repentant breaking from his past", so he was pardoned<ref name="Muhammad p. 597-601" /><ref name="Mubarakpuri, The Sealed Nectar p. 287" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 597-601" />
|-
! style="background: #EEEEEE;" |29
|'''Al-Harith bin al-Talatil'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |For mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Al-Harith bin al-Talatil is killed by Ali<ref name="Wahid 327-333" /><ref name="Umar Ibn Kathīr p. 57">Ismāʻīl ibn ʻUmar Ibn Kathīr, Trevor Le Gassick (translator), The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya, p. 57.</ref>
|
*Ibn Kathir's Sira al-Nabawiyya<ref name="Umar Ibn Kathīr p. 57" />
|-
! style="background: #EEEEEE;" |30
|'''Abdullah ibn Ziba'ra'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Abdullah ibn Ziba'ra, for writing insulting poems about Muhammad<ref name="Wahid 327-333" />
|
Ibn Hisham reports that Abdullah ibn Ziba'ra repented and converted to Islam, so Muhammad pardoned him<ref name="Wahid 327-333" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 556</ref> and that he had fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597</ref>
|
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.417</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir<ref>Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 174.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |31
|'''Hubayrah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Hubayrah (cousin of al Ziba'ra), for mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Tabari Volume 39 states, Hubayrah "ran away when Mecca was conquered, and died in Najran as an infidel"<ref name="Wahid 327-333" />. Ibn Ishaq reports that he fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597" />
|
*Tabari, Volume 39, Biographies of the Prophet's companions and their successors<ref>{{citation|title=Biographies of the Prophet's companions and their successors|url=http://books.google.co.uk/books?id=czSP046th6IC&printsec=frontcover|authors=Tabari, Ella Landau-Tasseron|year=1998|publisher=State University of New York Press
|isbn=0791428192|page=196 (footnote 852)}}</ref>
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |32
| style="background: #FFD4D4;" |Hind bint Utbah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Hind bint Utbah (wife of Abu Sufyan) for cutting out the heart of Muhammad's uncle Hamza after he died, during the Battle of Uhud<ref name="Wahid 327-333" />
|
Tabari said, Hind "swore allegiance and became a Muslim.",<ref name="Tabari, Michael Fishbein p. 181">Al Tabari, Michael Fishbein (translator), Volume 8, Victory of Islam, p. 181.</ref> she was pardoned by Muhammad<ref name="Wahid 327-333" />
|
*{{abudawud|33|4153}}
*Tabari, Volume 8, History of Islam<ref name="Tabari, Michael Fishbein p. 181" />
|-
! style="background: #E3E3B6;" |33
|Amr ibn Jihash (convert to Islam)<ref name="Muhammad Saed Abdul-Rahman p. 44">Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 44. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|During the Invasion of Banu Nadir<ref name="Muhammad Saed Abdul-Rahman p. 44" /> (Aug 625)<ref>Tabari, The foundation of the community, p.161.</ref>
|According to Ibn Kathir and Ibn Ishaq, Muhammad said to Yamin bim Umayr, about Amr ibn Jash "Have you seen the way your cousin has treated me and what he proposed to do?"<ref name="Muhammad p. 438">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 438.</ref><ref name="Muhammad Saed Abdul-Rahman p. 44"></ref> Muhammad accused him of trying to assassinate him<ref>Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 43. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|
Amr ibn Jihash is assassinated after a Muslim offers a reward for his killing<ref name="Muhammad Saed Abdul-Rahman p. 44"></ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 438" />
|-
! style="background: #EEEEEE;" |34
|'''King or Prince of Dumatul Jandal'''
|October 630<ref>{{cite book|last=Abu Khalil|first=Shawqi|url=http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960897714|page=239}}</ref>
| style="background: #D4F4FF;" |Attack the chief of Duma for Jizyah and booty<ref name="books.google.co.uk">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&printsec=frontcover|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=58–59}} pp. 58–59. ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>Mubarakpuri, The Sealed Nectar, p. 277.</ref>
|
1 killed, 2 taken captive. The Chief of Duma was released unharmed.<ref>{{cite book|last=Muir|first=William|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&pg=PA458|title=Life of Mahomet|date=10 August 2003|publisher=Kessinger Publishing Co|isbn=978-0766177413|pages=458–459}}</ref>
|
*{{abudawud|19|3031}}
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?ei=AUL5Tf7sN8jIsgaVreXVDw&ct=result&id=_vnXAAAAMAAJ&dq|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=205}}</ref>
*Tabari, Volume 9, The last years of the Prophet<ref name="books.google.co.uk" />
|-
! style="background: #EEEEEE;" |35
|Umaiya bin Khalaf Abi Safwan
|Unknown
|Kill Umaiya bin Khalaf, Muhammad's reason is unknown.<ref name="The life and times of Muhammad">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=187}}. ISBN 9781568331126</ref> But Bilal wanted to kill him for torturing him<ref name="Haykal, Ismaʼil R 1976, p. 229">"''This Umayyah was Bilal's previous master who used to torture him by forcing him down to the ground''" - Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 229.</ref>
|
Umaiya bin Khalaf killed by Bilal<ref name="The life and times of Muhammad" /><ref name="Haykal, Ismaʼil R 1976, p. 229" />
|
*{{Bukhari|4|56|826}}
|-
! style="background: #E3E3B6;" |36
| style="background: #FFD4D4;" |'''Blind man's wife/concubine'''
|Unknown
| style="background: #DEFFD4;" |Killed by a Muslim on his own initiative because the woman insulted Muhammad. When Muhammad learned what had happened he said no retaliation is payable for her blood.<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348">{{Abudawud|38|4348}}</ref>
|
Blind Muslim kills his wife/concubine<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348" />
|
*{{abudawud|38|4348}}
*{{Al Nasai||5|37|4075}}
|-
! style="background: #EEEEEE;" |37
|Ibn Sunayna
|Unknown
|Muhammad reportedly ordered his followers to "kill any Jew that falls into your power", Muhayissa heard this and went out to kill Ibn Sunayna (a Jew)<ref name="Jewish Publication Society">{{cite book|author=Norman A. Stillman|url=http://books.google.co.uk/books?id=bFN2ismyhEYC&pg=PA128|title=The Jews of Arab lands: a history and source book|year=2003|publisher=Jewish Publication Society|page=128}} ISBN 9780827601987</ref><ref name="Sir John Bagot Glubb p. 199">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=199}} ISBN 9781568331126</ref>
|
Ibn Sunayna killed by Muhayissa<ref name="Jewish Publication Society" /><ref name="Sir John Bagot Glubb p. 199" />
|
*{{abudawud|19|2996}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 369.</ref>
|-
! style="background: #EEEEEE;" |38
| style="background: #B6B6E3;" |'''Abdallah ibn Sa'd ibn Abi Sarh'''
|During/after Conquest of Mecca<ref name="Wahid 327-333" />
(Jan 630)[
| style="background: #DEFFD4;" |Kill Abdallah ibn Sa‘ad, because he became and apostate (left Islam) and fled to Mecca. He also claimed that he was the one who wrote certain verses of the Qur'an and started to mock Muhammad, which made him angry<ref name="Sir. William 1861 131">{{citation|title=The life of Mahomet|url= http://books.google.co.uk/books?id=Feo9AAAAYAAJ&pg=PA131 |first=Muir| last=Sir. William|year=1861 | publisher=Abe books|page=131}}</ref>
|
On the day of the Conquest of Mecca, Abdallah ibn Sa'd ibn Abi Sarh accepted Islam again<ref name="Tabari ibn Sarh">Al-Tabari, "History of al-Tabari Vol. 9 - The Last Years of the Prophet", transl. Ismail K. Poonawala, p.148, Albany: State University of New York Press</ref>. A misunderstanding leads to his pardoning. He was brought in front of Muhammad and offered his loyalty, Muhammad upheld his hand to indicate that his followers should kill him, but the Muslims thought he pardoned him.<ref name="Sir. William 1861 131" /> He said "Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?"<ref>{{abudawud|38|4346}}</ref>
|
*{{abudawud|38|4346}}, {{abudawud|14|2677}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Al-Tabari, History Vol.9<ref name="Tabari ibn Sarh" />
|-
! style="background: #E3E3B6;" |39
|'''Ibn an-Nawwahah'''
|Unknown
| style="background: #FDFF75;" |Ibn Kathir and Sunan Abu Dawud record that Muhammad once said about Ibn an-Nawwahah "I would have cut off your head, if it was not that emissaries are not killed" because he claimed Musaylimah was a Prophet, so Abdullah ibn Masud killed Ibn an-Nawwahah when he was no longer an emissary<ref name="Mubarakpuri p. 379">Shaykh Safiur Rahman Al Mubarakpuri, Ismāʻīl ibn ʻUmar Ibn Kathīr, Ṣafī al-Raḥmān Mubārakfūrī, Tafsir Ibn Kathir (Volume 4), Volume 4, p. 379. ([http://www.webcitation.org/619xF7mgV online])</ref><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
Abdullah ibn Masud beheads Ibn an-Nawwahah<ref name="Mubarakpuri p. 379" /><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
*{{abudawud|14|2756}}
*Tabari, Volume 10, Conquest of Arabia<ref>{{citation|title=The conquest of Arabia|url=http://books.google.co.uk/books?id=VA5Uke7IpHkC&pg=PA16|first=Al|last=Tabari|year=1993|publisher=State University of New York Press
|isbn=978-0791410714|page=107}}</ref>
|-
! style="background: #EEEEEE;" |40
|Nameless spy
|Unknown
|Kill a man Muhammad suspected of being a spy<ref name="The Middle East p. 423">The Middle East: Abstracts and index, Part 1, p. 423.</ref><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
Salama bin Al-Akwa chases and kills the suspected spy<ref name="The Middle East p. 423" /><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
*{{Bukhari|4|52|286}}
|-
! style="background: #EEEEEE;" |41
|Man from Aslam tribe
|Unknown
|Kill a man from the Aslam tribe for Adultery<ref name="Nabil A. Haroun p. 9">Dr. Nabil A. Haroun, Islamic Books, ISBN 9773161277, Teach Yourself Islam, p. 9.</ref><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
Man from Aslam tribe stoned to death<ref name="Nabil A. Haroun p. 9" /><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
*{{Abudawud|38|4414}}
|-
! style="background: #EEEEEE;" |42
|'''Kinana ibn al-Rabi ibn Abu al-Huqayq'''
|July 628<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 755, 763.</ref>
| style="background: #D4F4FF;" |Torture Kinana ibn al-Rabi to find location of allegedly hidden treasure of Banu Nadir<ref name="Mubarakpuri 1996 p. 372">Mubarakpuri (1996), The sealed nectar: biography of the Noble Prophet, p. 372.</ref><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
Kinana ibn al-Rabi ibn Abu al-Huqayq beheaded after being tortured with fire<ref name="Mubarakpuri 1996 p. 372" /><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
*{{abudawud|19|3000}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator). 1956. The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p.515</ref>
|-
! style="background: #EEEEEE;" |43
|'''Bahilah and Banu Khath'am tribes'''
|632
| style="background: #FDFF75;" |Muhammad sends Jarir ibn-'Abdullah to destroy the Ka'aba of Yemen, Dhu-l-Khalasah, which was the subject of idolatry. Jarir reports back to Muhammad of the destruction and killings, which Muhammad approves.
|
100 men of the Bahilah, and 200 of banu-Khath'am were killed in order to destroy the idol of Dur l-Khalasa<ref name="Hisham ibn al kalbi">Ibn al Kalbi, Hisham (1952). The book of idols: being a translation from the Arabic of the Kitāb al-asnām. Princeton University Press. pp. 31–2</ref>
|
*{{Bukhari|5|59|641}}, {{Bukhari|4|52|262}}, {{Bukhari|4|52|310}}
*Hisham ibn al Kalbi, [https://books.google.com/books?id=G4HXAAAAMAAJ The Book of Idols]<ref name="Hisham ibn al kalbi" />
|-
! style="background: #FFD4D4;" |44
|Unknown laughing woman
|During/after Conquest of Mecca
|The woman was conversing with A'isha and laughing, as her men were killed by Muhammad in the market. Suddenly someone called her and told that she will be killed, because of something she did (threw the millstone on Khallad b. Suwayd and killed him). She was then taken away and beheaded. A'isha used to say, "I shall never forget my wonder at her good spirits and her loud laughter when all the time she knew that she would be killed"
|
Woman was then taken away and beheaded.
|
* Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765.</ref>
|} 

==See Also==

{{Hub4|Muhammad|Muhammad}}

{{Template:Translation-links-english|[[Списък с убийствата, заповядани или подкрепени от Мухаммад|Bulgarian]], [[Seznam vrazd narizenych nebo podporovanych Mohamedem|Czech]], [[Lista di Uccisioni Ordinati o Sotenuti da Maometto|Italian]], [[Lista de asesinatos ordenados o apoyados por Mahoma|Spanish]]}}

==External Links==

*[{{Reference archive|1=http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm|2=2012-08-25}} The proof of the necessity of killing anyone who curses the Prophet or finds fault with him] ''- Muslim website''
*[{{Reference archive|1=http://www.reddit.com/r/exmuslim/comments/tql65/full_rejoinder_to_balqis_rebuttal_of_wikiislam/|2=2012-09-10}} Full rejoinder to Balqis' rebuttal of WikiIslam Assassination List] ''- r/exmuslim user responds to objections raised by apologists''

==Main Sources==
{{refbegin}}
* {{citation|title=When the Moon Split|url=http://books.google.co.uk/books?id=xJL6gxPUV4EC&pg=PA147| first=Saifur Rahman Al|last=Mubarakpuri |year=2002|publisher=DarusSalam|isbn=978-9960-897-28-8}}
* {{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications}}. Note: This is the free version available on Google Books
* {{citation|title=The sealed nectar: biography of the Noble Prophet|url=http://books.google.co.uk/books?id=r_80rJHIaOMC&pg=PA244 | first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|isbn=978-9960-899-55-8 }}
* {{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=1998|publisher=Oxford University Press}}
* {{cite book|last=Abu Khalil|first=Shawqi|url= http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960-897-71-4}}
* {{citation|title= The life of Mahomet and history of Islam to the era of the Hegira, Volume 4|url=http://books.google.co.uk/books?id=Feo9AAAAYAAJ&printsec=frontcover| first=William|last=Muir|year=1861|publisher=Smith, Elder & Co}}
*{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461}}
*{{citation|title=Muhammad, Islams first general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA198| first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602}}
*{{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=2003|publisher=Darussalam publishers Ltd|isbn=978-9960897189}}
*{{cite book|last=Ibn Hisham, Ibn Ishaq|first=Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press}}
{{refend}}

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

[[Category:Muhammad]]
[[Category:Jihad]]
[[bg:Списък с убийствата, заповядани или подкрепени от Мухаммад]]
[[Category:Sacred history]]
[[Category:Sirah]]
[[Category:Muhammad's contemporaries]]

List of Killings Ordered or Supported by Muhammad

2021-07-18T20:46:13Z

Graves: fix errors

{{QualityScore|Lead=1|Structure=2|Content=4|Language=2|References=4}}
The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and [[Islam|Islamic]] expansion since the time of Muhammad.

This list contains the results and reasons for the targeted killings and assassinations ordered or supported by Prophet [[Muhammad]], as well as the primary sources which mention these incidents.
==Modern/Secular Definitions==
===Assassination (or ''to assassinate'')===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=assassination Princeton University - WordNet] & [http://www.wordreference.com/definition/assassination WordReference.com]|2=murder of a public figure by surprise attack}}{{Quote|1=[http://en.wikipedia.org/wiki/Assassination Wikipedia - Assassination]|2=Assassination is the targeted killing of a public figure. Assassinations may be prompted by ideological, political, or military reasons. Additionally, assassins may be motivated by financial gain, revenge, personal public recognition, or mental illness.}}{{Quote|1=[http://www.thefreedictionary.com/assassination TheFreeDictionary.com]|2=To murder (a prominent person) by surprise attack, as for political reasons.}}{{Quote|1=[http://www.yourdictionary.com/assassination YourDictionary.com]|2=to murder (esp. a politically important or prominent person) by surprise attack, usually for payment or from zealous belief}}
===Murder===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=murder Princeton University - WordNet]|2=kill intentionally and with premeditation}}{{Quote|1=[http://en.wikipedia.org/wiki/Murder Wikipedia - Murder]|2=Murder, as defined in common law countries, is the unlawful killing of another human being with intent (or malice aforethought), and generally this state of mind distinguishes murder from other forms of unlawful homicide.}}{{Quote|1=[http://www.thefreedictionary.com/murder TheFreeDictionary.com]|2=The unlawful killing of one human by another, especially with premeditated malice.}}{{Quote|1=[http://www.yourdictionary.com/murder YourDictionary.com]|2=the unlawful and malicious or premeditated killing of one human being by another; also, any killing done while committing some other felony, as rape or robbery}}
==Muhammad and his Companions==
===Pre-meditated murder and robbery===
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5727 Tafsir Ibn Kathir - The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months]|2=The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.}}
===The murder of a public figure===

*Please see: the murder of Kab Ashraf and the murder of Abu Rafi.

==List of Killings==
The following list of killings is roughly in chronological order.

 <center>{{legend|#EEEEEE|Ordered by Muhammad|border=1px solid #AAAAAA}}
{{legend|#E3E3B6|Supported but not ordered by Muhammad|border=1px solid #AAAAAA}} {{legend|#FFD4D4|Women and/or children|border=1px solid #AAAAAA}} {{legend|#B6B6E3|Apostates|border=1px solid #AAAAAA}} {{legend|#FFF3D4|Reasons including writing or reciting poetry|border=1px solid #AAAAAA}} {{legend|#DEFFD4|Reasons including "causing offence"|border=1px solid #AAAAAA}} {{legend|#D4F4FF|Reasons including monetary gain|border=1px solid #AAAAAA}} {{legend|#FDFF75|Reasons including preventing idolatry or rival prophets|border=1px solid #AAAAAA}}</center> 

Names in '''bold''' indicate that the ''only'' reason why the sources indicate Muhammad wanted them to be killed or threatened with death was because they had mocked, insulted, or cast doubt on him, or to extort economic gain, or to destroy idolatry or rival prophets. All others may have been killed for additional reasons such as posing or inciting a physical threat, or deserved punishment for murder or harming people, as indicated in the Reasons column.

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Reason(s) for Ordering or Supporting Killing
! width="200" |Result
! width="230" |Notable Primary Sources
|-
! style="background: #EEEEEE;" |1
| style="background: #FFD4D4;" |'Asma' bint Marwan
|January 624<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
| style="background: #FFF3D4;" |Kill 'Asma' bint Marwan for opposing Muhammad with poetry and for provoking others to attack him<ref name="Sa'd 1967 35">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH OF `UMAYR IBN `ADI. Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah.}}</ref><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
|
Asma' bint Marwan assassinated<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 210.</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 675-676.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 35" />
|-
! style="background: #EEEEEE;" |2
|Abu 'Afak
|February 624<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref>
| style="background: #FFF3D4;" |Kill the Jewish poet Abu Afak for opposing Muhammad through poetry<ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="Muhammad pp. 675-676" /><ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref>, and according to ibn Sa'd, instigating the people against Muhammad<ref name="ibn Sa'd p31">"''Then occurred the "sariyyah" of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah''" - Sa'd, Ibn (1967). ''[http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q Kitab al-tabaqat al-kabir, Volume 2.]'' Pakistan Historical Society. p. 31.</ref>
|
Abu Afak assassinated<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref name="Muhammad pp. 675-676" /><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="ibn Sa'd p31" />
|-
! style="background: #EEEEEE;" |3
|Al Nadr ibn al-Harith
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274">Safi ur Rahman Al Mubarakpuri, The sealed nectar: biography of the Noble Prophet, p. 274.</ref>
| style="background: #FFF3D4;" |According to Mubarakpuri, Al Nadir was captured during the Battle of Badr. A Qur'an verse was revealed about Nadr bin Harith for mocking the Qur'an as "tales of the ancients". He was one of two prisoners who were executed and not allowed to be ransomed by their clans because he mocked and harassed Muhammad and wrote poems and stories criticizing him<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223">Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 223.</ref>. According to Waqidi, he also tortured companions of Muhammad<ref>“Surely, you tortured his companions” The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge pp.53-54</ref>
|
Nadr bin Harith beheaded by Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Quran|83|13}}<ref name="Muhammad pp. 162-163">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 162-163.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 162-163" />
|-
! style="background: #EEEEEE;" |4
|Uqba bin Abu Muayt
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274" />
| style="background: #DEFFD4;" |Uqba bin Abu Muayt was captured in the Battle of Badr and was killed instead of being ransomed, because he threw dead animal entrails on Muhammad, and wrapped his garmet around Muhammad's neck while he was praying<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
Uqba bin Abu Muayt beheaded by Asim ibn Thabbit or Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Bukhari|1|9|499}}, {{Bukhari|6|60|339}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 308.</ref>
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref>
|-
! style="background: #EEEEEE;" |5
|Ka'b ibn al-Ashraf
|September 624<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH FOR SLAYING KA'B IBN AL-ASHRAF Then (occurred) the sariyyah for slaying Ka'b Ibn al-Ashraf, the Jew. It took place on 14 Rabi' al-Awwal (4. September AC 624))}}</ref><ref> {{cite book | author = Montgomery Watt, W. | editor = P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs | encyclopedia =Encyclopaedia of Islam Online| title = Ka'b ibn al-Ashraf| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}</ref><ref name="stillman13">{{cite book | first=Norman | last=Stillman | title=The Jews of Arab Lands: A History and Source Book | publisher=Jewish Publication Society of America | location=Philadelphia | year=1979 |page=13}} ISBN 0827601166 p. 13.</ref>
| style="background: #FFF3D4;" |According to Ibn Ishaq, Muhammad ordered his followers to kill Ka'b because he "had gone to Mecca after Badr and "inveighed" against Muhammad and composed verses in which he bewailed the victims of Quraysh who had been killed at Badr. Shortly afterwards he returned to Medina and composed amatory verses of an insulting nature about the Muslim women".<ref name="ibn Ishaq p364-369">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 364-369.</ref><ref>Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65-71.</ref><ref name="online">Mubarakpuri, The Sealed Nectar, pp.151-153. ([http://www.webcitation.org/60tWdFK8C online])</ref>. Ibn Kathir adds that he incited the people to fight Muhammad.
|
Ka'b ibn al-Ashraf assassinated<ref name="online" />
|
*{{Bukhari|5|59|369}}, {{muslim|19|4436}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="ibn Ishaq p364-369" />
*Ibn Kathir's Sira al-Nabawiyya<ref>Ibn Kathir says of al-Ashraf: "he harmed the messenger of God (SAAS) by ridiculing him in verse and he rode in to Quraysh to incite them further", and "He went to Medina where he proclaimed his enmity and incited people to go to war. He had not left Mecca before he had united them to fight the Messenger of God (SAAS)" Ibn Kathir, Sira al-Nabawiyya Volume 3, Translator:Trevor Gassick, Centre for Muslim Contribution to Civilisation, p.6-7</ref>
|-
! style="background: #EEEEEE;" |6
|Abu Rafi' ibn Abi Al-Huqaiq
|December 624<ref name="Hegira Volume 4 p 14">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 14
</ref>

| style="background: #FFF3D4;" |Kill Abu Rafi' ibn Abi Al-Huqaiq for mocking Muhammad with his poetry and for helping the troops of the Confederates by providing them with money and supplies<ref name="webcitation.org">Mubarakpuri, The Sealed Nectar, p. 204. ([http://www.webcitation.org/60uzg0jSV online])</ref><ref name="Hegira Volume 4 p 14"></ref>
|
Abu Rafi assassinated<ref name="webcitation.org" /><ref name="Hegira Volume 4 p 14"></ref>
|
*{{Bukhari|4|52|264}}, {{Bukhari|5|59|370}}, {{Bukhari|5|59|371}}, {{Bukhari|5|59|372}} and more<ref>{{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|page=204}}</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 482. "THE KILLING OF SALLAM IBN ABU'L-HUQAYQ"</ref>
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA100|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=100}}</ref>
|-
! style="background: #EEEEEE;" |7
|Khalid ibn Sufyan
|625<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187">Mubarakpuri, The Sealed Nectar, pp. 186-187. ([http://www.webcitation.org/60v1IUE4A online])</ref>

|Kill Khalid bin Sufyan, because there were reports he considered an attack on Medina and that he was inciting the people on Nakhla or Uranah to fight Muslims<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126">{{citation|title=Muhammad, Islam's first great general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA126|first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602|page=126}}</ref>
|
Khalid ibn Sufyan assassinated<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126"></ref>
|
*Musnad Ahmad 3:496<ref>[http://www.sunnah.org/ibadaat/tawassul_3.htm Sunnah.org], says Ahmad 3:496, al-Waqidi 2:533, [http://archive.is/hqM8x archive]</ref>
*{{Abudawud||1244|Hasan}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" />
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>{{citation|title=The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya|url=http://books.google.co.uk/books?id=klAKAQAAMAAJ&q|authors=Ismāʻīl ibn ʻUmar Ibn Kathīr|year=2000|publisher=Garnet|isbn=978-1859640098|page=190}} </ref>
|-
! style="background: #EEEEEE;" |8
|Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi
|March 625<ref name="Muhammad at Medina">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=34|quote=The expeditions to Hamra' al-Asad and Qatan (March and June 625)}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>

|Behead Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi because he was a prisoner of War captured during the Invasion of Hamra al-Asad, that Muhammad released once, but he took up arms against him again<ref name="Mubarakpuri, The Sealed Nectar p. 183">Mubarakpuri, The Sealed Nectar, p. 183. ([http://www.webcitation.org/60v0RdHwu online])</ref><ref name="Tabari 2008 141–142">{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|pages=141–142}} pp. 141-142</ref>
|
Abu 'Azzah beheaded by Ali<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Tabari 2008 141–142" />
|
*Tabari, Volume 7, The foundation of the community<ref name="Tabari 2008 141–142" />
|-
! style="background: #EEEEEE;" |9
|Muawiyah bin Al Mugheerah
|March 625<ref name="Muhammad at Medina" />

|Kill Muawiyah bin Al Mugheerah, because he was accused by Muhammad of being a spy. He went to Uthman (his cousin) for shelter, and Uthman arranged for his return to Mecca, but he stayed too long in Medina. After Muhammad heard he was still in Medina, he ordered his death<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 390.</ref>
|
Muawiyah bin Al Mugheerah captured and executed<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Muhammad pp. 755-756">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 755-756 (footnotes).</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |10
| style="background: #B6B6E3;" |Al-Harith bin Suwayd al-Ansari
|March 625<ref name="Muhammad at Medina" />
|Kill Al-Harith bin Suwayd<ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref> because according to some Islamic traditions, Allah revealed Qur'an 3:86-8, which indicated that those who reject Islam after accepting it should be punished.<ref name="Ze'ev Maghen" /> Al-Harith bin Suwayd was a Muslim who fought in the Battle of Uhud and killed some Muslims, he then joined the Quraysh and left Islam. After being threatened with those verses, Al-Harith sent his brother to Muhammad to ask for his forgiveness.<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26">S. A. Rahman, Punishment of Apostasy in Islam, pp. 25-26.</ref><ref name="ReferenceA">Asbab al-nuzul by al-Wahidi, Commentary of Quran 3:86, ([http://www.webcitation.org/61Bnjklqy online])</ref>
|
Conflicting reports

#Muhammad allowed his return but then decided to kill him. Al-Harith was beheaded by Uthman<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26" />
#Allah revealed Qur'an 3:89 and Al-Harith repented and "became a good Muslim"<ref name="ReferenceA" /><ref name="Ze'ev Maghen">{{cite web|url= https://books.google.it/books?id=eZQH0xCYiaAC&pg=PA44&lpg=PA44&dq=Al-Harith+bin+Suwayd+al-Ansari&source=bl&ots=7hmDxk25f0&sig=ghd1mLrN9L_R5o-6LNgdPyuZeEQ&hl=it&sa=X&ei=PLiyVOicH4jvaOCjgaAE&ved=0CCUQ6AEwATgU#v=onepage&q&f=false|title= After Hardship Cometh Ease: The Jews as Backdrop for Muslim |publisher= Walter de Gruyter|author= Ze'ev Maghen|date= 2006|page=44|archiveurl= |deadurl=no}}</ref>
|
*{{Quran-range|3|86|88}}<ref name="A. Rahman pp. 25-26" /><ref name="Ze'ev Maghen" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |11
|Abu Sufyan
|627<ref name="Abū Khalīl 2003 242">{{cite book|last=Abū Khalīl|first=Shawqī |title=[http://books.google.co.uk/books?id=8BziirH6UKMC&pg=PA242 Atlas of the Quran]|publisher= Dar-us-Salam|year=2003|isbn=978-9960897547|page=242}}</ref>

|Amr bin Umayyah al-Damri sent to assassinate Abu Sufyan (Quraysh leader)<ref name="Mubarakpuri, The Sealed Nectar p. 211">Mubarakpuri, The Sealed Nectar, p. 211. ([http://www.webcitation.org/60v1IUE4A online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
3 polytheists killed by Muslims<ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=147}}</ref>
|-
! style="background: #EEEEEE;" |12
| style="background: #FFD4D4;" |Banu Qurayza tribe
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>

|
Attack Banu Qurayza because according to Muslim tradition he had been ordered to do so by the angel Gabriel.<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205">Mubarakpuri, The Sealed Nectar, pp. 201-205. ([http://www.webcitation.org/60wWxNMpU online])</ref><ref name="Tafsir Ibn Kathir Juz'21">{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA213| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}}([http://www.tafsir.com/default.asp?sid=33&tid=41539 online])</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref name="Stillman140">Stillman, The Jews of Arab Lands: A History and Source Book, pp. 137-141.</ref><ref name="Inamdar">{{citation|title=Muhammad and the Rise of Islam: The Creation of Group Identity|url=http://books.google.co.uk/books?id=PNDXAAAAMAAJ&q|authors=Subhash C. Inamdar|year=2001|publisher=Psychosocial Press|isbn=1887841288|page=166 (footnotes)}}</ref> One of Muhammad's companions decided that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment,<ref name="Peters223" /><ref name="Stillman140" /><ref name="Oxford University Press">{{citation|title=The Life of Muhammad (Sirat Rasul Allah)|author= Ibn Ishaq, A. Guillaume (translator)|isbn= 978-0-19-636033-1 |year=2002|publisher= Oxford University Press|pages=461–464}} pp. 461–464.</ref><ref name="Adil">Adil, ''Muhammad: The Messenger of Islam'', p. 395f.</ref><ref name="The life of Mahomet">{{citation|title= The life of Mahomet| url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| author= William Muir|publisher=Kessinger Publishing| year=2003| isbn=9780766177413|page=329}}</ref> after which all male members of the tribe who had reached puberty were beheaded<ref name="Tafsir Ibn Kathir Juz'21" /><ref name="Kister 1990 p. 54">Kister (1990), Society and religion from Jāhiliyya to Islam, p. 54.</ref>
|
Muslims: 2 killed<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /> Non-Muslims:

#600-900 beheaded (Tabari, Ibn Hisham) <ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /><ref name="Tafsir Ibn Kathir Juz'21" /><ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&pg=PA201| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=35–36}} pp. 35–36</ref>
#All Males and 1 woman beheaded (Hadith)<ref>{{abudawud|14|2665}}</ref><ref>{{Bukhari|4|52|280}}</ref>
|
*{{quran|33|26}},<ref name="Tafsir Ibn Kathir Juz'21" /> Qur'an 33:09 & 33:10<ref>{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA194| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}} ([http://www.tafsir.com/default.asp?sid=33&tid=41359 online])</ref><ref>Muhammad Husayn Haykal, The Life of Muhammad, p. 338.</ref>
*{{abudawud|38|4390}}
*{{Bukhari|4|52|68}}, {{Bukhari|4|57|66}} and more
*Tabari, Volume 8, Victory of Islam<ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504|pages=35–36}} pp. 35–36.</ref>
|-
! style="background: #EEEEEE;" |13
|Abdullah ibn Ubayy
|December 627<ref name="Abū Khalīl 2003 242" /> (during Invasion of Banu Mustaliq<ref>Mubarakpuri, The Sealed Nectar, p. 208-210. ([http://www.webcitation.org/60wabZqtW online])</ref> )
| style="background: #DEFFD4;" |Kill Abdullah ibn Ubayy, to whom verse 63:8 refers, and who was accused by Muhammad of slandering his family by spreading false rumors about Aisha (his wife).<ref>{{citation|title=Tafsir Ibn Kathir Juz' 18 (Part 18): Al-Muminum 1 to Al-Furqan 20 2nd Edition|authors=Ibn Kathīr, Muhammad Saed Abdul-Rahman|url=http://books.google.co.uk/books?id=UXIMSE5E-soC&pg=PA77|year=2009|publisher=MSA Publication Limited
|isbn=9781861797223|pages=77}} </ref> His son offered to behead him<ref>Mubarakpuri, The Sealed Nectar, pp. 209-210. ([http://www.webcitation.org/60wabZqtW online])</ref><ref>{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461|page=354}}</ref>
|
Muhammad calls off assassination and says to Umar "if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him"<ref name="Mubarakpuri, The Sealed Nectar p. 210">Mubarakpuri, The Sealed Nectar, p. 210. ([http://www.webcitation.org/60wabZqtW online])</ref> Later he reveals a Quran verse forbidding Muslims from attending the funeral of disbelievers and "hypocrites"<ref>{{citation|title=Tafsir Ibn Kathir (Volume 4), Volume 4|url=http://books.google.co.uk/books?id=bT8A7qQ-7ZoC&pg=PA490|page=490}}</ref><ref>{{citation|title=Tafsir Ibn Kathir Juz' 10 (Part 10): Al-Anfal 41 To At-Tauba 92|url=http://books.google.co.uk/books?id=9PL5jJ_ZOI0C&pg=PA221|first=Muhammad Saed | last=Rahman |year=2008 | publisher=MSA publication limited | isbn=9781861795786|page=221}}</ref>
|
*{{Quran-range|63|7|8}}
*{{Bukhari|6|60|424}}
*{{Bukhari|5|59|462}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar p. 210" />
|-
! style="background: #EEEEEE;" |14
|Al-Yusayr ibn Rizam
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill Al-Yusayr ibn Rizam because Muhammad heard that his group was preparing to attack him<ref name="William Muir p. 17">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 17</ref><ref name="Mubarakpuri, The Sealed Nectar p. 241">Mubarakpuri, The Sealed Nectar, p. 241. ([http://www.webcitation.org/60y5XJmQz online])</ref>
|
30 killed by Muslims<ref name="William Muir p. 17" /><ref name="Mubarakpuri, The Sealed Nectar p. 241" />
|
*Tirmidhi no. 3923<ref>[http://www.box.net/shared/xvsxnaj7el Tirmidhi (Partial translation)], see no. 3923, p. 182.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>{{cite book|authors=Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press|page=665|quote=Abdullah b. Rawaha's raid to kill al-Yusayr b. Rizam}}</ref>
|-
! style="background: #EEEEEE;" |15
| style="background: #B6B6E3;" |Eight men from 'Ukil
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill 8 men who came to him and converted to Islam, but then apostatized, killed one Muslim and drove off with Muhammad's camels<ref name="William Muir pp. 18-19">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, pp. 18-19.</ref>
|
Muslims: 1 killed Non-Muslims: 8 tortured to death<ref name="William Muir pp. 18-19" /><ref>{{Bukhari|1|4|234}}</ref>
|
*{{Quran-range|5|33|39}}<ref name="William Muir pp. 18-19" /><ref>[http://books.google.co.uk/books?id=ZmSQPIkTyN0C&pg=PA392 Tafsir ibn Kathir, Surai Madiah 5:39, "The Punishment of those who cause mischief in the Land"], and [http://www.tafsir.com/default.asp?sid=5&tid=13751 Tafsir ibn Kathir, 5:39, Text version]</ref>
*{{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}} and more
|-
! style="background: #EEEEEE;" |16
|Rifa’ah bin Qays
|629<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA123|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=123}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 242">Mubarakpuri, The Sealed Nectar, p. 242. ([http://www.webcitation.org/60y5XJmQz online])</ref>

|To kill Rifa’ah bin Qays, because Muhammad heard they were allegedly enticing the people of Qais to fight him<ref name="Mubarakpuri, The Sealed Nectar p. 242" />
|
1 beheaded,<ref name="Muhammad pp. 671-672">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 671-672.</ref> 4 women captured by Muslims<ref name="Volume 8, Victory of Islam">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=151}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 671-672" />
*Tabari, Volume 8, History of Islam<ref name="Volume 8, Victory of Islam" />
|-
! style="background: #EEEEEE;" |17
|Abdullah bin Khatal
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333">{{citation|title=Muhammad: a prophet for all humanity|url= http://books.google.co.uk/books?id=k8xyO3fQkccC&pg=PT327
| first=Maulana |last=Wahid Khan|year=2002|publisher=Goodword |pages=327–333}}</ref><ref name="ReferenceB">{{Bukhari|5|59|582}}</ref><ref name="Mubarakpuri, The Sealed Nectar p. 254">Mubarakpuri, The Sealed Nectar, p. 254.</ref>
| style="background: #FFF3D4;" |Kill Abdullah bin Khatal for killing a slave and fleeing, as well and for reciting poems insulting Muhammad<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
2 Muslims execute him, after finding him hiding under the curtains of the Ka'aba<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
*{{Bukhari|5|59|582}}, {{Bukhari|3|29|72}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 551.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=174}}</ref>
|-
! style="background: #EEEEEE;" |18
| style="background: #FFD4D4;" |'''Fartana'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" /><ref name="Hussain Haykal p. 440">Hussain Haykal, The Life of Mohammed, p. 440.</ref>
| style="background: #FFF3D4;" |Kill Fartana (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
Fartana is killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Hussain Haykal p. 440" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 550.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.406</ref>
|-
! style="background: #EEEEEE;" |19
| style="background: #FFD4D4;" |'''Quraybah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Quraybah (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" />
|
Quraybah converts to Islam and is pardoned<ref name="Wahid 327-333" /><ref name="Sa'd 1967 174" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406" />
|-
! style="background: #EEEEEE;" |20
|Huwayrith ibn Nafidh
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |When Muhammad's daughters were fleeing Medina, he stabbed their camels, causing injuries. He was a poet who "disgraced and abused" Islam<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68">S. A. Rahman, Punishment of Apostasy in Islam, p. 68.</ref>
|
Huwayrith ibn Nafidh killed<ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" /> by Ali<ref name="Wahid 327-333" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |21
| style="background: #B6B6E3;" |Miqyas ibn Subabah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Miqyas killed a Muslim who accidentally killed his brother, and escaped to Mecca and became an apostate by embracing polytheism<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Muhammad p. 551" /><ref name="A. Rahman p. 68" />
|
Miqyas killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |22
| style="background: #FFD4D4;" |'''Sara'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Ibn Ishaq says Muhammad ordered Sara be killed because she "had insulted him in Mecca"<ref name="Muhammad p. 551" /><ref name="Wahid 327-333" />
|
Conflicting reports:

#Ibn Ishaq reports that she embraced Islam but was killed later, during the time of Umar<ref name="Muhammad p. 551" />
#Tabari reports she was killed<ref name="books.google.com">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=179-180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="books.google.com" />
|-
! style="background: #EEEEEE;" |23
|Harith ibn Hisham
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Harith ibn Hisham, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />, though he was among those who fought against the Muslims in the battle of Uhud<ref>{{Al Tirmidhi||5|44|3004}}.</ref>>
|
According to Ibn Sa'd, Zubayr ibn Abi Umayyah and Harith ibn Hisham both sought refuge in a Muslim relatives house, the relative pleaded with Muhammad for mercy, so he pardoned them on the condition they embrace Islam<ref name="Wahid 327-333" /><ref name="Sa'd 1967 179">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=179}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 179" />
|-
! style="background: #EEEEEE;" |24
|Zubayr ibn Abi Umayyah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Zubayr ibn Abi Umayyah, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
See above result<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |25
|'''al-Aswad al-Ansi'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FDFF75;" |Muhammad sent a messenger to Yemen instructing that al-Aswad al-Ansi (not to be confused with Habbar al-Aswad) should be killed because he was a "false prophet"<ref name="The last years of the Prophet">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=167}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref> and a "liar"<ref name="ReferenceC">{{Bukhari|5|59|662}}</ref>. Al-Baladhuri reports that al-Aswad was a false prophet and refused Muhammad's invitation to accept Islam.<ref name="Baladhuri">Abu-l Abbas Ahmad Ibn Jabir al-Baladhuri, "Futuh al-Buldan", Chapter XXI: Al-Aswad al-‘Ansi and those in al-Yaman who apostatized with him, translated by Philip Khuri Hitti, 1916, New York: Columbia University</ref>
|
Tabari reports that al-Aswad al-Ansi was killed the day before Muhammad's own death after he sent a messenger to persuade the local al-Abna' people to kill him<ref name="The last years of the Prophet" /><ref name="ReferenceC" /> Al Baladhuri adds further detail that Muhammad chose this plan because the al-Abna' already had grievances against al-Aswad.<ref name="Baladhuri" />
|
*{{Bukhari|5|59|662}}, {{Bukhari|4|56|817}}
*Tabari, Volume 9, The last years of the Prophet<ref name="The last years of the Prophet" />
|-
! style="background: #EEEEEE;" |26
|Ikrimah ibn Abu Jahl
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Kill Ikrimah ibn Abu Jahl, bcause he was hostile to Muhammad like his father Abu Jahl<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
Conflicting reports

#Ibn Ishaq says, his wife "became a Muslim and asked for immunity for him and the apostle gave it"<ref name="Muhammad p. 551" />
#Tabari says he was "eliminated"<ref name="http">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="http" />
|-
! style="background: #EEEEEE;" |27
|Wahshi ibn Harb
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Wahshi ibn Harb, for killing Muhammad's uncle during the Battle of Uhud<ref name="Wahid 327-333" />
|
Wahshi ibn Harb pardoned by Muhammad after he asks for forgiveness and offers to convert to Islam<ref name="Wahid 327-333" /><ref name="Ibn Sa'd p. 179">Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 179.</ref>
|
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Ibn Sa'd p. 179" />
|-
! style="background: #EEEEEE;" |28
|'''Ka'b ibn Zuhayr ibn Abi Sulama'''
|After Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Assassinate Ka'b ibn Zuhayr ibn Abi Sulama for writing satirical poems about Muhammad<ref name="Wahid 327-333" /><ref>M. Th. Houtsma, E.J. Brill's first encyclopedia of Islam, 1913-1936, p. 584.</ref><ref name="Mubarakpuri, The Sealed Nectar p. 287">Mubarakpuri, The Sealed Nectar, p. 287.</ref>. One of his poems recorded by Ibn Ishaq includes the line, "I was told that the Messenger of Allah threatened me (with death), but with the Messenger of Allah I have hope of finding pardon"<ref name="Muhammad p. 597-601">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597-601.</ref>.
|
Ibn Ishaq wrote that when one of the Ansar asked permission to behead Ka'b, "the apostle told him to let him alone because he had come repentant breaking from his past", so he was pardoned<ref name="Muhammad p. 597-601" /><ref name="Mubarakpuri, The Sealed Nectar p. 287" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 597-601" />
|-
! style="background: #EEEEEE;" |29
|'''Al-Harith bin al-Talatil'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |For mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Al-Harith bin al-Talatil is killed by Ali<ref name="Wahid 327-333" /><ref name="Umar Ibn Kathīr p. 57">Ismāʻīl ibn ʻUmar Ibn Kathīr, Trevor Le Gassick (translator), The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya, p. 57.</ref>
|
*Ibn Kathir's Sira al-Nabawiyya<ref name="Umar Ibn Kathīr p. 57" />
|-
! style="background: #EEEEEE;" |30
|'''Abdullah ibn Ziba'ra'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Abdullah ibn Ziba'ra, for writing insulting poems about Muhammad<ref name="Wahid 327-333" />
|
Ibn Hisham reports that Abdullah ibn Ziba'ra repented and converted to Islam, so Muhammad pardoned him<ref name="Wahid 327-333" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 556</ref> and that he had fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597</ref>
|
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.417</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir<ref>Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 174.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |31
|'''Hubayrah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Hubayrah (cousin of al Ziba'ra), for mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Tabari Volume 39 states, Hubayrah "ran away when Mecca was conquered, and died in Najran as an infidel"<ref name="Wahid 327-333" />. Ibn Ishaq reports that he fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597" />
|
*Tabari, Volume 39, Biographies of the Prophet's companions and their successors<ref>{{citation|title=Biographies of the Prophet's companions and their successors|url=http://books.google.co.uk/books?id=czSP046th6IC&printsec=frontcover|authors=Tabari, Ella Landau-Tasseron|year=1998|publisher=State University of New York Press
|isbn=0791428192|page=196 (footnote 852)}}</ref>
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |32
| style="background: #FFD4D4;" |Hind bint Utbah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Hind bint Utbah (wife of Abu Sufyan) for cutting out the heart of Muhammad's uncle Hamza after he died, during the Battle of Uhud<ref name="Wahid 327-333" />
|
Tabari said, Hind "swore allegiance and became a Muslim.",<ref name="Tabari, Michael Fishbein p. 181">Al Tabari, Michael Fishbein (translator), Volume 8, Victory of Islam, p. 181.</ref> she was pardoned by Muhammad<ref name="Wahid 327-333" />
|
*{{abudawud|33|4153}}
*Tabari, Volume 8, History of Islam<ref name="Tabari, Michael Fishbein p. 181" />
|-
! style="background: #E3E3B6;" |33
|Amr ibn Jihash (convert to Islam)<ref name="Muhammad Saed Abdul-Rahman p. 44">Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 44. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|During the Invasion of Banu Nadir<ref name="Muhammad Saed Abdul-Rahman p. 44" /> (Aug 625)<ref>Tabari, The foundation of the community, p.161.</ref>
|According to Ibn Kathir and Ibn Ishaq, Muhammad said to Yamin bim Umayr, about Amr ibn Jash "Have you seen the way your cousin has treated me and what he proposed to do?"<ref name="Muhammad p. 438">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 438.</ref><ref name="Muhammad Saed Abdul-Rahman p. 44"></ref> Muhammad accused him of trying to assassinate him<ref>Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 43. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|
Amr ibn Jihash is assassinated after a Muslim offers a reward for his killing<ref name="Muhammad Saed Abdul-Rahman p. 44"></ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 438" />
|-
! style="background: #EEEEEE;" |34
|'''King or Prince of Dumatul Jandal'''
|October 630<ref>{{cite book|last=Abu Khalil|first=Shawqi|url=http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960897714|page=239}}</ref>
| style="background: #D4F4FF;" |Attack the chief of Duma for Jizyah and booty<ref name="books.google.co.uk">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&printsec=frontcover|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=58–59}} pp. 58–59. ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>Mubarakpuri, The Sealed Nectar, p. 277.</ref>
|
1 killed, 2 taken captive. The Chief of Duma was released unharmed.<ref>{{cite book|last=Muir|first=William|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&pg=PA458|title=Life of Mahomet|date=10 August 2003|publisher=Kessinger Publishing Co|isbn=978-0766177413|pages=458–459}}</ref>
|
*{{abudawud|19|3031}}
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?ei=AUL5Tf7sN8jIsgaVreXVDw&ct=result&id=_vnXAAAAMAAJ&dq|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=205}}</ref>
*Tabari, Volume 9, The last years of the Prophet<ref name="books.google.co.uk" />
|-
! style="background: #EEEEEE;" |35
|Umaiya bin Khalaf Abi Safwan
|Unknown
|Kill Umaiya bin Khalaf, Muhammad's reason is unknown.<ref name="The life and times of Muhammad">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=187}}. ISBN 9781568331126</ref> But Bilal wanted to kill him for torturing him<ref name="Haykal, Ismaʼil R 1976, p. 229">"''This Umayyah was Bilal's previous master who used to torture him by forcing him down to the ground''" - Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 229.</ref>
|
Umaiya bin Khalaf killed by Bilal<ref name="The life and times of Muhammad" /><ref name="Haykal, Ismaʼil R 1976, p. 229" />
|
*{{Bukhari|4|56|826}}
|-
! style="background: #E3E3B6;" |36
| style="background: #FFD4D4;" |'''Blind man's wife/concubine'''
|Unknown
| style="background: #DEFFD4;" |Killed by a Muslim on his own initiative because the woman insulted Muhammad. When Muhammad learned what had happened he said no retaliation is payable for her blood.<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348">{{Abudawud|38|4348}}</ref>
|
Blind Muslim kills his wife/concubine<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348" />
|
*{{abudawud|38|4348}}
*{{Al Nasai||5|37|4075}}
|-
! style="background: #EEEEEE;" |37
|Ibn Sunayna
|Unknown
|Muhammad reportedly ordered his followers to "kill any Jew that falls into your power", Muhayissa heard this and went out to kill Ibn Sunayna (a Jew)<ref name="Jewish Publication Society">{{cite book|author=Norman A. Stillman|url=http://books.google.co.uk/books?id=bFN2ismyhEYC&pg=PA128|title=The Jews of Arab lands: a history and source book|year=2003|publisher=Jewish Publication Society|page=128}} ISBN 9780827601987</ref><ref name="Sir John Bagot Glubb p. 199">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=199}} ISBN 9781568331126</ref>
|
Ibn Sunayna killed by Muhayissa<ref name="Jewish Publication Society" /><ref name="Sir John Bagot Glubb p. 199" />
|
*{{abudawud|19|2996}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 369.</ref>
|-
! style="background: #EEEEEE;" |38
| style="background: #B6B6E3;" |'''Abdallah ibn Sa'd ibn Abi Sarh'''
|During/after Conquest of Mecca<ref name="Wahid 327-333" />
(Jan 630)[
| style="background: #DEFFD4;" |Kill Abdallah ibn Sa‘ad, because he became and apostate (left Islam) and fled to Mecca. He also claimed that he was the one who wrote certain verses of the Qur'an and started to mock Muhammad, which made him angry<ref name="Sir. William 1861 131">{{citation|title=The life of Mahomet|url= http://books.google.co.uk/books?id=Feo9AAAAYAAJ&pg=PA131 |first=Muir| last=Sir. William|year=1861 | publisher=Abe books|page=131}}</ref>
|
On the day of the Conquest of Mecca, Abdallah ibn Sa'd ibn Abi Sarh accepted Islam again<ref name="Tabari ibn Sarh">Al-Tabari, "History of al-Tabari Vol. 9 - The Last Years of the Prophet", transl. Ismail K. Poonawala, p.148, Albany: State University of New York Press</ref>. A misunderstanding leads to his pardoning. He was brought in front of Muhammad and offered his loyalty, Muhammad upheld his hand to indicate that his followers should kill him, but the Muslims thought he pardoned him.<ref name="Sir. William 1861 131" /> He said "Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?"<ref>{{abudawud|38|4346}}</ref>
|
*{{abudawud|38|4346}}, {{abudawud|14|2677}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Al-Tabari, History Vol.9<ref name="Tabari ibn Sarh" />
|-
! style="background: #E3E3B6;" |39
|'''Ibn an-Nawwahah'''
|Unknown
| style="background: #FDFF75;" |Ibn Kathir and Sunan Abu Dawud record that Muhammad once said about Ibn an-Nawwahah "I would have cut off your head, if it was not that emissaries are not killed" because he claimed Musaylimah was a Prophet, so Abdullah ibn Masud killed Ibn an-Nawwahah when he was no longer an emissary<ref name="Mubarakpuri p. 379">Shaykh Safiur Rahman Al Mubarakpuri, Ismāʻīl ibn ʻUmar Ibn Kathīr, Ṣafī al-Raḥmān Mubārakfūrī, Tafsir Ibn Kathir (Volume 4), Volume 4, p. 379. ([http://www.webcitation.org/619xF7mgV online])</ref><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
Abdullah ibn Masud beheads Ibn an-Nawwahah<ref name="Mubarakpuri p. 379" /><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
*{{abudawud|14|2756}}
*Tabari, Volume 10, Conquest of Arabia<ref>{{citation|title=The conquest of Arabia|url=http://books.google.co.uk/books?id=VA5Uke7IpHkC&pg=PA16|first=Al|last=Tabari|year=1993|publisher=State University of New York Press
|isbn=978-0791410714|page=107}}</ref>
|-
! style="background: #EEEEEE;" |40
|Nameless spy
|Unknown
|Kill a man Muhammad suspected of being a spy<ref name="The Middle East p. 423">The Middle East: Abstracts and index, Part 1, p. 423.</ref><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
Salama bin Al-Akwa chases and kills the suspected spy<ref name="The Middle East p. 423" /><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
*{{Bukhari|4|52|286}}
|-
! style="background: #EEEEEE;" |41
|Man from Aslam tribe
|Unknown
|Kill a man from the Aslam tribe for Adultery<ref name="Nabil A. Haroun p. 9">Dr. Nabil A. Haroun, Islamic Books, ISBN 9773161277, Teach Yourself Islam, p. 9.</ref><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
Man from Aslam tribe stoned to death<ref name="Nabil A. Haroun p. 9" /><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
*{{Abudawud|38|4414}}
|-
! style="background: #EEEEEE;" |42
|'''Kinana ibn al-Rabi ibn Abu al-Huqayq'''
|July 628<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 755, 763.</ref>
| style="background: #D4F4FF;" |Torture Kinana ibn al-Rabi to find location of allegedly hidden treasure of Banu Nadir<ref name="Mubarakpuri 1996 p. 372">Mubarakpuri (1996), The sealed nectar: biography of the Noble Prophet, p. 372.</ref><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
Kinana ibn al-Rabi ibn Abu al-Huqayq beheaded after being tortured with fire<ref name="Mubarakpuri 1996 p. 372" /><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
*{{abudawud|19|3000}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator). 1956. The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p.515</ref>
|-
! style="background: #EEEEEE;" |43
|'''Bahilah and Banu Khath'am tribes'''
|632
| style="background: #FDFF75;" |Muhammad sends Jarir ibn-'Abdullah to destroy the Ka'aba of Yemen, Dhu-l-Khalasah, which was the subject of idolatry. Jarir reports back to Muhammad of the destruction and killings, which Muhammad approves.
|
100 men of the Bahilah, and 200 of banu-Khath'am were killed in order to destroy the idol of Dur l-Khalasa<ref name="Hisham ibn al kalbi">Ibn al Kalbi, Hisham (1952). The book of idols: being a translation from the Arabic of the Kitāb al-asnām. Princeton University Press. pp. 31–2</ref>
|
*{{Bukhari|5|59|641}}, {{Bukhari|4|52|262}}, {{Bukhari|4|52|310}}
*Hisham ibn al Kalbi, [https://books.google.com/books?id=G4HXAAAAMAAJ The Book of Idols]<ref name="Hisham ibn al kalbi" />
|-
! style="background: #FFD4D4;" |11
|Unknown laughing woman
|During/after Conquest of Mecca
|The woman was conversing with A'isha and laughing, as her men were killed by Muhammad in the market. Suddenly someone called her and told that she will be killed, because of something she did (threw the millstone on Khallad b. Suwayd and killed him). She was then taken away and beheaded. A'isha used to say, "I shall never forget my wonder at her good spirits and her loud laughter when all the time she knew that she would be killed"
|
Woman was then taken away and beheaded.
|
* Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765.</ref>
|} 

==See Also==

{{Hub4|Muhammad|Muhammad}}

{{Template:Translation-links-english|[[Списък с убийствата, заповядани или подкрепени от Мухаммад|Bulgarian]], [[Seznam vrazd narizenych nebo podporovanych Mohamedem|Czech]], [[Lista di Uccisioni Ordinati o Sotenuti da Maometto|Italian]], [[Lista de asesinatos ordenados o apoyados por Mahoma|Spanish]]}}

==External Links==

*[{{Reference archive|1=http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm|2=2012-08-25}} The proof of the necessity of killing anyone who curses the Prophet or finds fault with him] ''- Muslim website''
*[{{Reference archive|1=http://www.reddit.com/r/exmuslim/comments/tql65/full_rejoinder_to_balqis_rebuttal_of_wikiislam/|2=2012-09-10}} Full rejoinder to Balqis' rebuttal of WikiIslam Assassination List] ''- r/exmuslim user responds to objections raised by apologists''

==Main Sources==
{{refbegin}}
* {{citation|title=When the Moon Split|url=http://books.google.co.uk/books?id=xJL6gxPUV4EC&pg=PA147| first=Saifur Rahman Al|last=Mubarakpuri |year=2002|publisher=DarusSalam|isbn=978-9960-897-28-8}}
* {{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications}}. Note: This is the free version available on Google Books
* {{citation|title=The sealed nectar: biography of the Noble Prophet|url=http://books.google.co.uk/books?id=r_80rJHIaOMC&pg=PA244 | first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|isbn=978-9960-899-55-8 }}
* {{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=1998|publisher=Oxford University Press}}
* {{cite book|last=Abu Khalil|first=Shawqi|url= http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960-897-71-4}}
* {{citation|title= The life of Mahomet and history of Islam to the era of the Hegira, Volume 4|url=http://books.google.co.uk/books?id=Feo9AAAAYAAJ&printsec=frontcover| first=William|last=Muir|year=1861|publisher=Smith, Elder & Co}}
*{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461}}
*{{citation|title=Muhammad, Islams first general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA198| first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602}}
*{{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=2003|publisher=Darussalam publishers Ltd|isbn=978-9960897189}}
*{{cite book|last=Ibn Hisham, Ibn Ishaq|first=Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press}}
{{refend}}

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

[[Category:Muhammad]]
[[Category:Jihad]]
[[bg:Списък с убийствата, заповядани или подкрепени от Мухаммад]]
[[Category:Sacred history]]
[[Category:Sirah]]
[[Category:Muhammad's contemporaries]]

List of Killings Ordered or Supported by Muhammad

2021-07-18T20:45:18Z

Graves: laughing woman (maybe here is where the ISIS saying "Peace and blessings to the laughing killer" comes from)

{{QualityScore|Lead=1|Structure=2|Content=4|Language=2|References=4}}
The use of assassination to achieve political/religious goals has been important throughout the history of Arabia and [[Islam|Islamic]] expansion since the time of Muhammad.

This list contains the results and reasons for the targeted killings and assassinations ordered or supported by Prophet [[Muhammad]], as well as the primary sources which mention these incidents.
==Modern/Secular Definitions==
===Assassination (or ''to assassinate'')===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=assassination Princeton University - WordNet] & [http://www.wordreference.com/definition/assassination WordReference.com]|2=murder of a public figure by surprise attack}}{{Quote|1=[http://en.wikipedia.org/wiki/Assassination Wikipedia - Assassination]|2=Assassination is the targeted killing of a public figure. Assassinations may be prompted by ideological, political, or military reasons. Additionally, assassins may be motivated by financial gain, revenge, personal public recognition, or mental illness.}}{{Quote|1=[http://www.thefreedictionary.com/assassination TheFreeDictionary.com]|2=To murder (a prominent person) by surprise attack, as for political reasons.}}{{Quote|1=[http://www.yourdictionary.com/assassination YourDictionary.com]|2=to murder (esp. a politically important or prominent person) by surprise attack, usually for payment or from zealous belief}}
===Murder===
{{Quote|1=[http://wordnetweb.princeton.edu/perl/webwn?s=murder Princeton University - WordNet]|2=kill intentionally and with premeditation}}{{Quote|1=[http://en.wikipedia.org/wiki/Murder Wikipedia - Murder]|2=Murder, as defined in common law countries, is the unlawful killing of another human being with intent (or malice aforethought), and generally this state of mind distinguishes murder from other forms of unlawful homicide.}}{{Quote|1=[http://www.thefreedictionary.com/murder TheFreeDictionary.com]|2=The unlawful killing of one human by another, especially with premeditated malice.}}{{Quote|1=[http://www.yourdictionary.com/murder YourDictionary.com]|2=the unlawful and malicious or premeditated killing of one human being by another; also, any killing done while committing some other felony, as rape or robbery}}
==Muhammad and his Companions==
===Pre-meditated murder and robbery===
{{Quote|1=[http://www.tafsir.com/default.asp?sid=2&tid=5727 Tafsir Ibn Kathir - The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months]|2=The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners.}}
===The murder of a public figure===

*Please see: the murder of Kab Ashraf and the murder of Abu Rafi.

==List of Killings==
The following list of killings is roughly in chronological order.

 <center>{{legend|#EEEEEE|Ordered by Muhammad|border=1px solid #AAAAAA}}
{{legend|#E3E3B6|Supported but not ordered by Muhammad|border=1px solid #AAAAAA}} {{legend|#FFD4D4|Women and/or children|border=1px solid #AAAAAA}} {{legend|#B6B6E3|Apostates|border=1px solid #AAAAAA}} {{legend|#FFF3D4|Reasons including writing or reciting poetry|border=1px solid #AAAAAA}} {{legend|#DEFFD4|Reasons including "causing offence"|border=1px solid #AAAAAA}} {{legend|#D4F4FF|Reasons including monetary gain|border=1px solid #AAAAAA}} {{legend|#FDFF75|Reasons including preventing idolatry or rival prophets|border=1px solid #AAAAAA}}</center> 

Names in '''bold''' indicate that the ''only'' reason why the sources indicate Muhammad wanted them to be killed or threatened with death was because they had mocked, insulted, or cast doubt on him, or to extort economic gain, or to destroy idolatry or rival prophets. All others may have been killed for additional reasons such as posing or inciting a physical threat, or deserved punishment for murder or harming people, as indicated in the Reasons column.

{| class="wikitable" style="text-align: left;"
! width="10" |No.
! width="280" |Name
! width="130" |Date
! width="330" |Reason(s) for Ordering or Supporting Killing
! width="200" |Result
! width="230" |Notable Primary Sources
|-
! style="background: #EEEEEE;" |1
| style="background: #FFD4D4;" |'Asma' bint Marwan
|January 624<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
| style="background: #FFF3D4;" |Kill 'Asma' bint Marwan for opposing Muhammad with poetry and for provoking others to attack him<ref name="Sa'd 1967 35">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH OF `UMAYR IBN `ADI. Then (occurred) the sariyyah of `Umayr ibn `Adi Ibn Kharashah al-Khatmi against `Asma' Bint Marwan, of Banu Umayyah Ibn Zayd, when five nights had remained from the month of Ramadan, in the beginning of the nineteenth month from the hijrah of the apostle of Allah.}}</ref><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref>
|
Asma' bint Marwan assassinated<ref name="William Muir Elder and co 130">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=130}}</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 210.</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 675-676.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 35" />
|-
! style="background: #EEEEEE;" |2
|Abu 'Afak
|February 624<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref>
| style="background: #FFF3D4;" |Kill the Jewish poet Abu Afak for opposing Muhammad through poetry<ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref><ref name="Muhammad pp. 675-676" /><ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref>, and according to ibn Sa'd, instigating the people against Muhammad<ref name="ibn Sa'd p31">"''Then occurred the "sariyyah" of Salim Ibn Umayr al-Amri against Abu Afak, the Jew, in [the month of] Shawwal in the beginning of the twentieth month from the hijrah''" - Sa'd, Ibn (1967). ''[http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q Kitab al-tabaqat al-kabir, Volume 2.]'' Pakistan Historical Society. p. 31.</ref>
|
Abu Afak assassinated<ref name="William Muir Elder and co 133">{{citation|title=The life of Mahomet|url=http://books.google.co.uk/books?id=YDwBAAAAQAAJ&pg=front|authors=William Muir |year=1861| publisher = Smith, Elder and co|page=133}}</ref><ref name="Muhammad pp. 675-676" /><ref name="Haddad">{{cite book|last=Yvonne Yazbeck Haddad, Ellison Banks Findly|title=Women, religion, and social change|year=1985|publisher=SUNY Press|location=NewYork|isbn=0-88706-069-2|page=24}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 675-676" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="ibn Sa'd p31" />
|-
! style="background: #EEEEEE;" |3
|Al Nadr ibn al-Harith
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274">Safi ur Rahman Al Mubarakpuri, The sealed nectar: biography of the Noble Prophet, p. 274.</ref>
| style="background: #FFF3D4;" |According to Mubarakpuri, Al Nadir was captured during the Battle of Badr. A Qur'an verse was revealed about Nadr bin Harith for mocking the Qur'an as "tales of the ancients". He was one of two prisoners who were executed and not allowed to be ransomed by their clans because he mocked and harassed Muhammad and wrote poems and stories criticizing him<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223">Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 223.</ref>. According to Waqidi, he also tortured companions of Muhammad<ref>“Surely, you tortured his companions” The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge pp.53-54</ref>
|
Nadr bin Harith beheaded by Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Quran|83|13}}<ref name="Muhammad pp. 162-163">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 162-163.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 162-163" />
|-
! style="background: #EEEEEE;" |4
|Uqba bin Abu Muayt
|After Battle of Badr March 624<ref name="Mubarakpuri p. 274" />
| style="background: #DEFFD4;" |Uqba bin Abu Muayt was captured in the Battle of Badr and was killed instead of being ransomed, because he threw dead animal entrails on Muhammad, and wrapped his garmet around Muhammad's neck while he was praying<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
Uqba bin Abu Muayt beheaded by Asim ibn Thabbit or Ali<ref name="Mubarakpuri p. 274" /><ref name="Haykal 1976 Part 2 p 223"></ref>
|
*{{Bukhari|1|9|499}}, {{Bukhari|6|60|339}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 308.</ref>
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref>
|-
! style="background: #EEEEEE;" |5
|Ka'b ibn al-Ashraf
|September 624<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=35|quote=SARIYYAH FOR SLAYING KA'B IBN AL-ASHRAF Then (occurred) the sariyyah for slaying Ka'b Ibn al-Ashraf, the Jew. It took place on 14 Rabi' al-Awwal (4. September AC 624))}}</ref><ref> {{cite book | author = Montgomery Watt, W. | editor = P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs | encyclopedia =Encyclopaedia of Islam Online| title = Ka'b ibn al-Ashraf| publisher = Brill Academic Publishers | id = ISSN 1573-3912}}</ref><ref name="stillman13">{{cite book | first=Norman | last=Stillman | title=The Jews of Arab Lands: A History and Source Book | publisher=Jewish Publication Society of America | location=Philadelphia | year=1979 |page=13}} ISBN 0827601166 p. 13.</ref>
| style="background: #FFF3D4;" |According to Ibn Ishaq, Muhammad ordered his followers to kill Ka'b because he "had gone to Mecca after Badr and "inveighed" against Muhammad and composed verses in which he bewailed the victims of Quraysh who had been killed at Badr. Shortly afterwards he returned to Medina and composed amatory verses of an insulting nature about the Muslim women".<ref name="ibn Ishaq p364-369">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 364-369.</ref><ref>Uri Rubin, The Assassination of Kaʿb b. al-Ashraf, Oriens, Vol. 32. (1990), pp. 65-71.</ref><ref name="online">Mubarakpuri, The Sealed Nectar, pp.151-153. ([http://www.webcitation.org/60tWdFK8C online])</ref>. Ibn Kathir adds that he incited the people to fight Muhammad.
|
Ka'b ibn al-Ashraf assassinated<ref name="online" />
|
*{{Bukhari|5|59|369}}, {{muslim|19|4436}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="ibn Ishaq p364-369" />
*Ibn Kathir's Sira al-Nabawiyya<ref>Ibn Kathir says of al-Ashraf: "he harmed the messenger of God (SAAS) by ridiculing him in verse and he rode in to Quraysh to incite them further", and "He went to Medina where he proclaimed his enmity and incited people to go to war. He had not left Mecca before he had united them to fight the Messenger of God (SAAS)" Ibn Kathir, Sira al-Nabawiyya Volume 3, Translator:Trevor Gassick, Centre for Muslim Contribution to Civilisation, p.6-7</ref>
|-
! style="background: #EEEEEE;" |6
|Abu Rafi' ibn Abi Al-Huqaiq
|December 624<ref name="Hegira Volume 4 p 14">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 14
</ref>

| style="background: #FFF3D4;" |Kill Abu Rafi' ibn Abi Al-Huqaiq for mocking Muhammad with his poetry and for helping the troops of the Confederates by providing them with money and supplies<ref name="webcitation.org">Mubarakpuri, The Sealed Nectar, p. 204. ([http://www.webcitation.org/60uzg0jSV online])</ref><ref name="Hegira Volume 4 p 14"></ref>
|
Abu Rafi assassinated<ref name="webcitation.org" /><ref name="Hegira Volume 4 p 14"></ref>
|
*{{Bukhari|4|52|264}}, {{Bukhari|5|59|370}}, {{Bukhari|5|59|371}}, {{Bukhari|5|59|372}} and more<ref>{{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|page=204}}</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 482. "THE KILLING OF SALLAM IBN ABU'L-HUQAYQ"</ref>
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA100|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=100}}</ref>
|-
! style="background: #EEEEEE;" |7
|Khalid ibn Sufyan
|625<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187">Mubarakpuri, The Sealed Nectar, pp. 186-187. ([http://www.webcitation.org/60v1IUE4A online])</ref>

|Kill Khalid bin Sufyan, because there were reports he considered an attack on Medina and that he was inciting the people on Nakhla or Uranah to fight Muslims<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126">{{citation|title=Muhammad, Islam's first great general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA126|first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602|page=126}}</ref>
|
Khalid ibn Sufyan assassinated<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" /><ref name="first great general 126"></ref>
|
*Musnad Ahmad 3:496<ref>[http://www.sunnah.org/ibadaat/tawassul_3.htm Sunnah.org], says Ahmad 3:496, al-Waqidi 2:533, [http://archive.is/hqM8x archive]</ref>
*{{Abudawud||1244|Hasan}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar pp. 186-187" />
*Tabari, Volume 9, The last years of the Prophet<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=121}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>{{citation|title=The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya|url=http://books.google.co.uk/books?id=klAKAQAAMAAJ&q|authors=Ismāʻīl ibn ʻUmar Ibn Kathīr|year=2000|publisher=Garnet|isbn=978-1859640098|page=190}} </ref>
|-
! style="background: #EEEEEE;" |8
|Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi
|March 625<ref name="Muhammad at Medina">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=34|quote=The expeditions to Hamra' al-Asad and Qatan (March and June 625)}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>

|Behead Abu 'Azzah 'Amr bin 'Abd Allah al-Jumahi because he was a prisoner of War captured during the Invasion of Hamra al-Asad, that Muhammad released once, but he took up arms against him again<ref name="Mubarakpuri, The Sealed Nectar p. 183">Mubarakpuri, The Sealed Nectar, p. 183. ([http://www.webcitation.org/60v0RdHwu online])</ref><ref name="Tabari 2008 141–142">{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|pages=141–142}} pp. 141-142</ref>
|
Abu 'Azzah beheaded by Ali<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Tabari 2008 141–142" />
|
*Tabari, Volume 7, The foundation of the community<ref name="Tabari 2008 141–142" />
|-
! style="background: #EEEEEE;" |9
|Muawiyah bin Al Mugheerah
|March 625<ref name="Muhammad at Medina" />

|Kill Muawiyah bin Al Mugheerah, because he was accused by Muhammad of being a spy. He went to Uthman (his cousin) for shelter, and Uthman arranged for his return to Mecca, but he stayed too long in Medina. After Muhammad heard he was still in Medina, he ordered his death<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 390.</ref>
|
Muawiyah bin Al Mugheerah captured and executed<ref name="Mubarakpuri, The Sealed Nectar p. 183" /><ref name="Muhammad pp. 755-756">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 755-756 (footnotes).</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |10
| style="background: #B6B6E3;" |Al-Harith bin Suwayd al-Ansari
|March 625<ref name="Muhammad at Medina" />
|Kill Al-Harith bin Suwayd<ref>De Mahdi Rizqullah Ahmad, Darussalam, [http://books.google.co.uk/books?id=G7YA55Ih59oC&pg=PA433 A Biography of the Prophet of Islam (Vol 1 & 2)], p. 433.</ref> because according to some Islamic traditions, Allah revealed Qur'an 3:86-8, which indicated that those who reject Islam after accepting it should be punished.<ref name="Ze'ev Maghen" /> Al-Harith bin Suwayd was a Muslim who fought in the Battle of Uhud and killed some Muslims, he then joined the Quraysh and left Islam. After being threatened with those verses, Al-Harith sent his brother to Muhammad to ask for his forgiveness.<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26">S. A. Rahman, Punishment of Apostasy in Islam, pp. 25-26.</ref><ref name="ReferenceA">Asbab al-nuzul by al-Wahidi, Commentary of Quran 3:86, ([http://www.webcitation.org/61Bnjklqy online])</ref>
|
Conflicting reports

#Muhammad allowed his return but then decided to kill him. Al-Harith was beheaded by Uthman<ref name="Muhammad pp. 755-756" /><ref name="A. Rahman pp. 25-26" />
#Allah revealed Qur'an 3:89 and Al-Harith repented and "became a good Muslim"<ref name="ReferenceA" /><ref name="Ze'ev Maghen">{{cite web|url= https://books.google.it/books?id=eZQH0xCYiaAC&pg=PA44&lpg=PA44&dq=Al-Harith+bin+Suwayd+al-Ansari&source=bl&ots=7hmDxk25f0&sig=ghd1mLrN9L_R5o-6LNgdPyuZeEQ&hl=it&sa=X&ei=PLiyVOicH4jvaOCjgaAE&ved=0CCUQ6AEwATgU#v=onepage&q&f=false|title= After Hardship Cometh Ease: The Jews as Backdrop for Muslim |publisher= Walter de Gruyter|author= Ze'ev Maghen|date= 2006|page=44|archiveurl= |deadurl=no}}</ref>
|
*{{Quran-range|3|86|88}}<ref name="A. Rahman pp. 25-26" /><ref name="Ze'ev Maghen" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 755-756" />
|-
! style="background: #EEEEEE;" |11
|Abu Sufyan
|627<ref name="Abū Khalīl 2003 242">{{cite book|last=Abū Khalīl|first=Shawqī |title=[http://books.google.co.uk/books?id=8BziirH6UKMC&pg=PA242 Atlas of the Quran]|publisher= Dar-us-Salam|year=2003|isbn=978-9960897547|page=242}}</ref>

|Amr bin Umayyah al-Damri sent to assassinate Abu Sufyan (Quraysh leader)<ref name="Mubarakpuri, The Sealed Nectar p. 211">Mubarakpuri, The Sealed Nectar, p. 211. ([http://www.webcitation.org/60v1IUE4A online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
3 polytheists killed by Muslims<ref name="Mubarakpuri, The Sealed Nectar p. 211" />
|
*Tabari, Volume 7, The foundation of the community<ref>{{citation|title=The foundation of the community|url=http://books.google.co.uk/books?id=ctvk-fdtklYC&pg=PA147|first=Al|last=Tabari |year=2008|publisher=State University of New York Press|isbn=978-0887063442|page=147}}</ref>
|-
! style="background: #EEEEEE;" |12
| style="background: #FFD4D4;" |Banu Qurayza tribe
|February–March 627<ref>{{citation|title= The life of Mahomet|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| authors=William Muir|publisher=Kessinger Publishing|year=2003|isbn=9780766177413|page=317}}</ref>

|
Attack Banu Qurayza because according to Muslim tradition he had been ordered to do so by the angel Gabriel.<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205">Mubarakpuri, The Sealed Nectar, pp. 201-205. ([http://www.webcitation.org/60wWxNMpU online])</ref><ref name="Tafsir Ibn Kathir Juz'21">{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA213| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}}([http://www.tafsir.com/default.asp?sid=33&tid=41539 online])</ref><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, pp. 461-464.</ref><ref name="Peters223">Peters, ''Muhammad and the Origins of Islam'', p. 222-224.</ref><ref name="Stillman140">Stillman, The Jews of Arab Lands: A History and Source Book, pp. 137-141.</ref><ref name="Inamdar">{{citation|title=Muhammad and the Rise of Islam: The Creation of Group Identity|url=http://books.google.co.uk/books?id=PNDXAAAAMAAJ&q|authors=Subhash C. Inamdar|year=2001|publisher=Psychosocial Press|isbn=1887841288|page=166 (footnotes)}}</ref> One of Muhammad's companions decided that "the men should be killed, the property divided, and the women and children taken as captives". Muhammad approved of the ruling, calling it similar to God's judgment,<ref name="Peters223" /><ref name="Stillman140" /><ref name="Oxford University Press">{{citation|title=The Life of Muhammad (Sirat Rasul Allah)|author= Ibn Ishaq, A. Guillaume (translator)|isbn= 978-0-19-636033-1 |year=2002|publisher= Oxford University Press|pages=461–464}} pp. 461–464.</ref><ref name="Adil">Adil, ''Muhammad: The Messenger of Islam'', p. 395f.</ref><ref name="The life of Mahomet">{{citation|title= The life of Mahomet| url=http://books.google.co.uk/books?id=QyIPouT4DqcC&printsec=frontcover| author= William Muir|publisher=Kessinger Publishing| year=2003| isbn=9780766177413|page=329}}</ref> after which all male members of the tribe who had reached puberty were beheaded<ref name="Tafsir Ibn Kathir Juz'21" /><ref name="Kister 1990 p. 54">Kister (1990), Society and religion from Jāhiliyya to Islam, p. 54.</ref>
|
Muslims: 2 killed<ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /> Non-Muslims:

#600-900 beheaded (Tabari, Ibn Hisham) <ref name="Mubarakpuri, The Sealed Nectar pp. 201-205" /><ref name="Tafsir Ibn Kathir Juz'21" /><ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&pg=PA201| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=35–36}} pp. 35–36</ref>
#All Males and 1 woman beheaded (Hadith)<ref>{{abudawud|14|2665}}</ref><ref>{{Bukhari|4|52|280}}</ref>
|
*{{quran|33|26}},<ref name="Tafsir Ibn Kathir Juz'21" /> Qur'an 33:09 & 33:10<ref>{{citation|title=Tafsir Ibn Kathir Juz'21|url= http://books.google.co.uk/books?id=jAHs9Wboz4gC&pg=PA194| authors=Ibn Kathir, Saed Abdul-Rahman |year=2009|publisher= MSA Publication Limited |pages=213|isbn= 9781861796110}} ([http://www.tafsir.com/default.asp?sid=33&tid=41359 online])</ref><ref>Muhammad Husayn Haykal, The Life of Muhammad, p. 338.</ref>
*{{abudawud|38|4390}}
*{{Bukhari|4|52|68}}, {{Bukhari|4|57|66}} and more
*Tabari, Volume 8, Victory of Islam<ref>{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504|pages=35–36}} pp. 35–36.</ref>
|-
! style="background: #EEEEEE;" |13
|Abdullah ibn Ubayy
|December 627<ref name="Abū Khalīl 2003 242" /> (during Invasion of Banu Mustaliq<ref>Mubarakpuri, The Sealed Nectar, p. 208-210. ([http://www.webcitation.org/60wabZqtW online])</ref> )
| style="background: #DEFFD4;" |Kill Abdullah ibn Ubayy, to whom verse 63:8 refers, and who was accused by Muhammad of slandering his family by spreading false rumors about Aisha (his wife).<ref>{{citation|title=Tafsir Ibn Kathir Juz' 18 (Part 18): Al-Muminum 1 to Al-Furqan 20 2nd Edition|authors=Ibn Kathīr, Muhammad Saed Abdul-Rahman|url=http://books.google.co.uk/books?id=UXIMSE5E-soC&pg=PA77|year=2009|publisher=MSA Publication Limited
|isbn=9781861797223|pages=77}} </ref> His son offered to behead him<ref>Mubarakpuri, The Sealed Nectar, pp. 209-210. ([http://www.webcitation.org/60wabZqtW online])</ref><ref>{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461|page=354}}</ref>
|
Muhammad calls off assassination and says to Umar "if I had had him (Abdullah bin Ubai) killed, a large number of dignitaries would have furiously hastened to fight for him"<ref name="Mubarakpuri, The Sealed Nectar p. 210">Mubarakpuri, The Sealed Nectar, p. 210. ([http://www.webcitation.org/60wabZqtW online])</ref> Later he reveals a Quran verse forbidding Muslims from attending the funeral of disbelievers and "hypocrites"<ref>{{citation|title=Tafsir Ibn Kathir (Volume 4), Volume 4|url=http://books.google.co.uk/books?id=bT8A7qQ-7ZoC&pg=PA490|page=490}}</ref><ref>{{citation|title=Tafsir Ibn Kathir Juz' 10 (Part 10): Al-Anfal 41 To At-Tauba 92|url=http://books.google.co.uk/books?id=9PL5jJ_ZOI0C&pg=PA221|first=Muhammad Saed | last=Rahman |year=2008 | publisher=MSA publication limited | isbn=9781861795786|page=221}}</ref>
|
*{{Quran-range|63|7|8}}
*{{Bukhari|6|60|424}}
*{{Bukhari|5|59|462}}
*Ibn Hisham, Sirat Rasul Allah<ref name="Mubarakpuri, The Sealed Nectar p. 210" />
|-
! style="background: #EEEEEE;" |14
|Al-Yusayr ibn Rizam
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill Al-Yusayr ibn Rizam because Muhammad heard that his group was preparing to attack him<ref name="William Muir p. 17">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, p. 17</ref><ref name="Mubarakpuri, The Sealed Nectar p. 241">Mubarakpuri, The Sealed Nectar, p. 241. ([http://www.webcitation.org/60y5XJmQz online])</ref>
|
30 killed by Muslims<ref name="William Muir p. 17" /><ref name="Mubarakpuri, The Sealed Nectar p. 241" />
|
*Tirmidhi no. 3923<ref>[http://www.box.net/shared/xvsxnaj7el Tirmidhi (Partial translation)], see no. 3923, p. 182.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>{{cite book|authors=Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press|page=665|quote=Abdullah b. Rawaha's raid to kill al-Yusayr b. Rizam}}</ref>
|-
! style="background: #EEEEEE;" |15
| style="background: #B6B6E3;" |Eight men from 'Ukil
|February 628<ref name="Abū Khalīl 2003 242" />

|Kill 8 men who came to him and converted to Islam, but then apostatized, killed one Muslim and drove off with Muhammad's camels<ref name="William Muir pp. 18-19">William Muir, The life of Mahomet and history of Islam to the era of the Hegira, Volume 4, pp. 18-19.</ref>
|
Muslims: 1 killed Non-Muslims: 8 tortured to death<ref name="William Muir pp. 18-19" /><ref>{{Bukhari|1|4|234}}</ref>
|
*{{Quran-range|5|33|39}}<ref name="William Muir pp. 18-19" /><ref>[http://books.google.co.uk/books?id=ZmSQPIkTyN0C&pg=PA392 Tafsir ibn Kathir, Surai Madiah 5:39, "The Punishment of those who cause mischief in the Land"], and [http://www.tafsir.com/default.asp?sid=5&tid=13751 Tafsir ibn Kathir, 5:39, Text version]</ref>
*{{Bukhari|1|4|234}}, {{Bukhari|5|59|505}}, {{Bukhari|7|71|623}} and more
|-
! style="background: #EEEEEE;" |16
|Rifa’ah bin Qays
|629<ref>{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA123|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=123}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref name="Mubarakpuri, The Sealed Nectar p. 242">Mubarakpuri, The Sealed Nectar, p. 242. ([http://www.webcitation.org/60y5XJmQz online])</ref>

|To kill Rifa’ah bin Qays, because Muhammad heard they were allegedly enticing the people of Qais to fight him<ref name="Mubarakpuri, The Sealed Nectar p. 242" />
|
1 beheaded,<ref name="Muhammad pp. 671-672">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 671-672.</ref> 4 women captured by Muslims<ref name="Volume 8, Victory of Islam">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=151}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad pp. 671-672" />
*Tabari, Volume 8, History of Islam<ref name="Volume 8, Victory of Islam" />
|-
! style="background: #EEEEEE;" |17
|Abdullah bin Khatal
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333">{{citation|title=Muhammad: a prophet for all humanity|url= http://books.google.co.uk/books?id=k8xyO3fQkccC&pg=PT327
| first=Maulana |last=Wahid Khan|year=2002|publisher=Goodword |pages=327–333}}</ref><ref name="ReferenceB">{{Bukhari|5|59|582}}</ref><ref name="Mubarakpuri, The Sealed Nectar p. 254">Mubarakpuri, The Sealed Nectar, p. 254.</ref>
| style="background: #FFF3D4;" |Kill Abdullah bin Khatal for killing a slave and fleeing, as well and for reciting poems insulting Muhammad<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
2 Muslims execute him, after finding him hiding under the curtains of the Ka'aba<ref name="Wahid 327-333" /><ref name="ReferenceB" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
*{{Bukhari|5|59|582}}, {{Bukhari|3|29|72}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 551.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=174}}</ref>
|-
! style="background: #EEEEEE;" |18
| style="background: #FFD4D4;" |'''Fartana'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" /><ref name="Hussain Haykal p. 440">Hussain Haykal, The Life of Mohammed, p. 440.</ref>
| style="background: #FFF3D4;" |Kill Fartana (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" />
|
Fartana is killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Hussain Haykal p. 440" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 550.</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.406</ref>
|-
! style="background: #EEEEEE;" |19
| style="background: #FFD4D4;" |'''Quraybah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Quraybah (a slave girl of Abdullah ibn Khatal), because she used to sing satirical songs about Muhammad<ref name="Wahid 327-333" />
|
Quraybah converts to Islam and is pardoned<ref name="Wahid 327-333" /><ref name="Sa'd 1967 174" />
|
*{{abudawud|14|2677}}
*{{abudawud|14|2678}}
*{{Al Nasai||5|37|4072}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 174" />
*Al-Waqidi, Kitab al-Maghazi<ref name="Waqidi p406" />
|-
! style="background: #EEEEEE;" |20
|Huwayrith ibn Nafidh
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |When Muhammad's daughters were fleeing Medina, he stabbed their camels, causing injuries. He was a poet who "disgraced and abused" Islam<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68">S. A. Rahman, Punishment of Apostasy in Islam, p. 68.</ref>
|
Huwayrith ibn Nafidh killed<ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" /> by Ali<ref name="Wahid 327-333" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |21
| style="background: #B6B6E3;" |Miqyas ibn Subabah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Miqyas killed a Muslim who accidentally killed his brother, and escaped to Mecca and became an apostate by embracing polytheism<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="Muhammad p. 551" /><ref name="A. Rahman p. 68" />
|
Miqyas killed<ref name="Wahid 327-333" /><ref name="Mubarakpuri, The Sealed Nectar p. 254" /><ref name="A. Rahman p. 68" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |22
| style="background: #FFD4D4;" |'''Sara'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Ibn Ishaq says Muhammad ordered Sara be killed because she "had insulted him in Mecca"<ref name="Muhammad p. 551" /><ref name="Wahid 327-333" />
|
Conflicting reports:

#Ibn Ishaq reports that she embraced Islam but was killed later, during the time of Umar<ref name="Muhammad p. 551" />
#Tabari reports she was killed<ref name="books.google.com">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|pages=179-180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="books.google.com" />
|-
! style="background: #EEEEEE;" |23
|Harith ibn Hisham
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Harith ibn Hisham, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />, though he was among those who fought against the Muslims in the battle of Uhud<ref>{{Al Tirmidhi||5|44|3004}}.</ref>>
|
According to Ibn Sa'd, Zubayr ibn Abi Umayyah and Harith ibn Hisham both sought refuge in a Muslim relatives house, the relative pleaded with Muhammad for mercy, so he pardoned them on the condition they embrace Islam<ref name="Wahid 327-333" /><ref name="Sa'd 1967 179">{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?id=_vnXAAAAMAAJ&q|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=179}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Sa'd 1967 179" />
|-
! style="background: #EEEEEE;" |24
|Zubayr ibn Abi Umayyah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Zubayr ibn Abi Umayyah, reason unknown<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
See above result<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
|-
! style="background: #EEEEEE;" |25
|'''al-Aswad al-Ansi'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FDFF75;" |Muhammad sent a messenger to Yemen instructing that al-Aswad al-Ansi (not to be confused with Habbar al-Aswad) should be killed because he was a "false prophet"<ref name="The last years of the Prophet">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&pg=PA121|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|page=167}} ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref> and a "liar"<ref name="ReferenceC">{{Bukhari|5|59|662}}</ref>. Al-Baladhuri reports that al-Aswad was a false prophet and refused Muhammad's invitation to accept Islam.<ref name="Baladhuri">Abu-l Abbas Ahmad Ibn Jabir al-Baladhuri, "Futuh al-Buldan", Chapter XXI: Al-Aswad al-‘Ansi and those in al-Yaman who apostatized with him, translated by Philip Khuri Hitti, 1916, New York: Columbia University</ref>
|
Tabari reports that al-Aswad al-Ansi was killed the day before Muhammad's own death after he sent a messenger to persuade the local al-Abna' people to kill him<ref name="The last years of the Prophet" /><ref name="ReferenceC" /> Al Baladhuri adds further detail that Muhammad chose this plan because the al-Abna' already had grievances against al-Aswad.<ref name="Baladhuri" />
|
*{{Bukhari|5|59|662}}, {{Bukhari|4|56|817}}
*Tabari, Volume 9, The last years of the Prophet<ref name="The last years of the Prophet" />
|-
! style="background: #EEEEEE;" |26
|Ikrimah ibn Abu Jahl
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #DEFFD4;" |Kill Ikrimah ibn Abu Jahl, bcause he was hostile to Muhammad like his father Abu Jahl<ref name="Wahid 327-333" /><ref name="Muhammad p. 551" />
|
Conflicting reports

#Ibn Ishaq says, his wife "became a Muslim and asked for immunity for him and the apostle gave it"<ref name="Muhammad p. 551" />
#Tabari says he was "eliminated"<ref name="http">{{citation|title= Volume 8, Victory of Islam|url=http://books.google.com/books?id=sD8_ePcl1UoC&dq| authors=Al Tabari, Michael Fishbein (translator)|year=1997|publisher= State University of New York Press |isbn=9780791431504
|page=180}}</ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 551" />
*Tabari, Volume 8, History of Islam<ref name="http" />
|-
! style="background: #EEEEEE;" |27
|Wahshi ibn Harb
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Wahshi ibn Harb, for killing Muhammad's uncle during the Battle of Uhud<ref name="Wahid 327-333" />
|
Wahshi ibn Harb pardoned by Muhammad after he asks for forgiveness and offers to convert to Islam<ref name="Wahid 327-333" /><ref name="Ibn Sa'd p. 179">Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 179.</ref>
|
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref name="Ibn Sa'd p. 179" />
|-
! style="background: #EEEEEE;" |28
|'''Ka'b ibn Zuhayr ibn Abi Sulama'''
|After Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Assassinate Ka'b ibn Zuhayr ibn Abi Sulama for writing satirical poems about Muhammad<ref name="Wahid 327-333" /><ref>M. Th. Houtsma, E.J. Brill's first encyclopedia of Islam, 1913-1936, p. 584.</ref><ref name="Mubarakpuri, The Sealed Nectar p. 287">Mubarakpuri, The Sealed Nectar, p. 287.</ref>. One of his poems recorded by Ibn Ishaq includes the line, "I was told that the Messenger of Allah threatened me (with death), but with the Messenger of Allah I have hope of finding pardon"<ref name="Muhammad p. 597-601">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597-601.</ref>.
|
Ibn Ishaq wrote that when one of the Ansar asked permission to behead Ka'b, "the apostle told him to let him alone because he had come repentant breaking from his past", so he was pardoned<ref name="Muhammad p. 597-601" /><ref name="Mubarakpuri, The Sealed Nectar p. 287" />
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 597-601" />
|-
! style="background: #EEEEEE;" |29
|'''Al-Harith bin al-Talatil'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |For mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Al-Harith bin al-Talatil is killed by Ali<ref name="Wahid 327-333" /><ref name="Umar Ibn Kathīr p. 57">Ismāʻīl ibn ʻUmar Ibn Kathīr, Trevor Le Gassick (translator), The life of the prophet Muḥammad: a translation of al-Sīra al-Nabawiyya, p. 57.</ref>
|
*Ibn Kathir's Sira al-Nabawiyya<ref name="Umar Ibn Kathīr p. 57" />
|-
! style="background: #EEEEEE;" |30
|'''Abdullah ibn Ziba'ra'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Abdullah ibn Ziba'ra, for writing insulting poems about Muhammad<ref name="Wahid 327-333" />
|
Ibn Hisham reports that Abdullah ibn Ziba'ra repented and converted to Islam, so Muhammad pardoned him<ref name="Wahid 327-333" /><ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 556</ref> and that he had fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 597</ref>
|
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417">The Life of Muhammad: Al-Waqidi's Kitab al-Maghazi (Routledge Studies in Classical Islam). Faizer, Rizwi [Editor]. Routledge p.417</ref>
*Ibn Sa'd, Kitab al-tabaqat al-kabir<ref>Ibn Sa'd, Syed Moinul Haq (translator), Kitab al-tabaqat al-kabir, Volume 2, p. 174.</ref>
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |31
|'''Hubayrah'''
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
| style="background: #FFF3D4;" |Kill Hubayrah (cousin of al Ziba'ra), for mocking Muhammad through poetry<ref name="Wahid 327-333" />
|
Tabari Volume 39 states, Hubayrah "ran away when Mecca was conquered, and died in Najran as an infidel"<ref name="Wahid 327-333" />. Ibn Ishaq reports that he fled because "the apostle had killed some of the men in Mecca who had satirized and insulted him".<ref name="Hisham p597" />
|
*Tabari, Volume 39, Biographies of the Prophet's companions and their successors<ref>{{citation|title=Biographies of the Prophet's companions and their successors|url=http://books.google.co.uk/books?id=czSP046th6IC&printsec=frontcover|authors=Tabari, Ella Landau-Tasseron|year=1998|publisher=State University of New York Press
|isbn=0791428192|page=196 (footnote 852)}}</ref>
*Al-Waqidi's Kitab al-Maghazi<ref name="Waqidi p417" />
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Hisham p597" />
|-
! style="background: #EEEEEE;" |32
| style="background: #FFD4D4;" |Hind bint Utbah
|During/after Conquest of Mecca (Jan 630)<ref name="Wahid 327-333" />
|Kill Hind bint Utbah (wife of Abu Sufyan) for cutting out the heart of Muhammad's uncle Hamza after he died, during the Battle of Uhud<ref name="Wahid 327-333" />
|
Tabari said, Hind "swore allegiance and became a Muslim.",<ref name="Tabari, Michael Fishbein p. 181">Al Tabari, Michael Fishbein (translator), Volume 8, Victory of Islam, p. 181.</ref> she was pardoned by Muhammad<ref name="Wahid 327-333" />
|
*{{abudawud|33|4153}}
*Tabari, Volume 8, History of Islam<ref name="Tabari, Michael Fishbein p. 181" />
|-
! style="background: #E3E3B6;" |33
|Amr ibn Jihash (convert to Islam)<ref name="Muhammad Saed Abdul-Rahman p. 44">Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 44. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|During the Invasion of Banu Nadir<ref name="Muhammad Saed Abdul-Rahman p. 44" /> (Aug 625)<ref>Tabari, The foundation of the community, p.161.</ref>
|According to Ibn Kathir and Ibn Ishaq, Muhammad said to Yamin bim Umayr, about Amr ibn Jash "Have you seen the way your cousin has treated me and what he proposed to do?"<ref name="Muhammad p. 438">Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p. 438.</ref><ref name="Muhammad Saed Abdul-Rahman p. 44"></ref> Muhammad accused him of trying to assassinate him<ref>Muhammad Saed Abdul-Rahman, Tafsir Ibn Kathir Juz' 28 (Part 28): Al-Mujadila 1 to At-Tahrim 12 2nd Edition, p. 43. ([http://www.webcitation.org/61AAwJ3bW online])</ref>
|
Amr ibn Jihash is assassinated after a Muslim offers a reward for his killing<ref name="Muhammad Saed Abdul-Rahman p. 44"></ref>
|
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 438" />
|-
! style="background: #EEEEEE;" |34
|'''King or Prince of Dumatul Jandal'''
|October 630<ref>{{cite book|last=Abu Khalil|first=Shawqi|url=http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960897714|page=239}}</ref>
| style="background: #D4F4FF;" |Attack the chief of Duma for Jizyah and booty<ref name="books.google.co.uk">{{citation|title=The last years of the Prophet|url=http://books.google.co.uk/books?id=XxG8BsHNw-MC&printsec=frontcover|authors=Al Tabari, Isma'il Qurban Husayn (translator)|year=25 Sep 1990|publisher=State University of New York Press
|isbn=978-0887066917|pages=58–59}} pp. 58–59. ([http://www.scribd.com/doc/44661705/Al-Tabari-The-Last-2-Years-of-the-Prophet-s-SAW-Life online])</ref><ref>Mubarakpuri, The Sealed Nectar, p. 277.</ref>
|
1 killed, 2 taken captive. The Chief of Duma was released unharmed.<ref>{{cite book|last=Muir|first=William|url=http://books.google.co.uk/books?id=QyIPouT4DqcC&pg=PA458|title=Life of Mahomet|date=10 August 2003|publisher=Kessinger Publishing Co|isbn=978-0766177413|pages=458–459}}</ref>
|
*{{abudawud|19|3031}}
*Ibn Sa'd, Kitab al-tabaqat al-kabir, Volume 2<ref>{{cite book|last=Sa'd|first=Ibn|url=http://books.google.co.uk/books?ei=AUL5Tf7sN8jIsgaVreXVDw&ct=result&id=_vnXAAAAMAAJ&dq|title= Kitab al-tabaqat al-kabir, Volume 2|year=1967|publisher=Pakistan Historical Society|asin=B0007JAWMK|page=205}}</ref>
*Tabari, Volume 9, The last years of the Prophet<ref name="books.google.co.uk" />
|-
! style="background: #EEEEEE;" |35
|Umaiya bin Khalaf Abi Safwan
|Unknown
|Kill Umaiya bin Khalaf, Muhammad's reason is unknown.<ref name="The life and times of Muhammad">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=187}}. ISBN 9781568331126</ref> But Bilal wanted to kill him for torturing him<ref name="Haykal, Ismaʼil R 1976, p. 229">"''This Umayyah was Bilal's previous master who used to torture him by forcing him down to the ground''" - Muḥammad Ḥusayn Haykal, Ismaʼil R. Al-Faruqi, The life of Muḥammad: Volume 1976, Part 2, p. 229.</ref>
|
Umaiya bin Khalaf killed by Bilal<ref name="The life and times of Muhammad" /><ref name="Haykal, Ismaʼil R 1976, p. 229" />
|
*{{Bukhari|4|56|826}}
|-
! style="background: #E3E3B6;" |36
| style="background: #FFD4D4;" |'''Blind man's wife/concubine'''
|Unknown
| style="background: #DEFFD4;" |Killed by a Muslim on his own initiative because the woman insulted Muhammad. When Muhammad learned what had happened he said no retaliation is payable for her blood.<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348">{{Abudawud|38|4348}}</ref>
|
Blind Muslim kills his wife/concubine<ref name="617AvlDgL">[http://www.webcitation.org/617AvlDgL Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)], Islam Q&A, Fatwa No. 22809</ref><ref name="Abudawud 38 4348" />
|
*{{abudawud|38|4348}}
*{{Al Nasai||5|37|4075}}
|-
! style="background: #EEEEEE;" |37
|Ibn Sunayna
|Unknown
|Muhammad reportedly ordered his followers to "kill any Jew that falls into your power", Muhayissa heard this and went out to kill Ibn Sunayna (a Jew)<ref name="Jewish Publication Society">{{cite book|author=Norman A. Stillman|url=http://books.google.co.uk/books?id=bFN2ismyhEYC&pg=PA128|title=The Jews of Arab lands: a history and source book|year=2003|publisher=Jewish Publication Society|page=128}} ISBN 9780827601987</ref><ref name="Sir John Bagot Glubb p. 199">{{cite book|author=Sir John Bagot Glubb|url=http://books.google.co.uk/books?id=AMrXAAAAMAAJ&q|title=The life and times of Muhammad|year=1998|publisher=Madison Books|page=199}} ISBN 9781568331126</ref>
|
Ibn Sunayna killed by Muhayissa<ref name="Jewish Publication Society" /><ref name="Sir John Bagot Glubb p. 199" />
|
*{{abudawud|19|2996}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, p. 369.</ref>
|-
! style="background: #EEEEEE;" |38
| style="background: #B6B6E3;" |'''Abdallah ibn Sa'd ibn Abi Sarh'''
|During/after Conquest of Mecca<ref name="Wahid 327-333" />
(Jan 630)[
| style="background: #DEFFD4;" |Kill Abdallah ibn Sa‘ad, because he became and apostate (left Islam) and fled to Mecca. He also claimed that he was the one who wrote certain verses of the Qur'an and started to mock Muhammad, which made him angry<ref name="Sir. William 1861 131">{{citation|title=The life of Mahomet|url= http://books.google.co.uk/books?id=Feo9AAAAYAAJ&pg=PA131 |first=Muir| last=Sir. William|year=1861 | publisher=Abe books|page=131}}</ref>
|
On the day of the Conquest of Mecca, Abdallah ibn Sa'd ibn Abi Sarh accepted Islam again<ref name="Tabari ibn Sarh">Al-Tabari, "History of al-Tabari Vol. 9 - The Last Years of the Prophet", transl. Ismail K. Poonawala, p.148, Albany: State University of New York Press</ref>. A misunderstanding leads to his pardoning. He was brought in front of Muhammad and offered his loyalty, Muhammad upheld his hand to indicate that his followers should kill him, but the Muslims thought he pardoned him.<ref name="Sir. William 1861 131" /> He said "Was not there a wise man among you who would stand up to him when he saw that I had withheld my hand from accepting his allegiance, and kill him?"<ref>{{abudawud|38|4346}}</ref>
|
*{{abudawud|38|4346}}, {{abudawud|14|2677}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref name="Muhammad p. 550" />
*Al-Tabari, History Vol.9<ref name="Tabari ibn Sarh" />
|-
! style="background: #E3E3B6;" |39
|'''Ibn an-Nawwahah'''
|Unknown
| style="background: #FDFF75;" |Ibn Kathir and Sunan Abu Dawud record that Muhammad once said about Ibn an-Nawwahah "I would have cut off your head, if it was not that emissaries are not killed" because he claimed Musaylimah was a Prophet, so Abdullah ibn Masud killed Ibn an-Nawwahah when he was no longer an emissary<ref name="Mubarakpuri p. 379">Shaykh Safiur Rahman Al Mubarakpuri, Ismāʻīl ibn ʻUmar Ibn Kathīr, Ṣafī al-Raḥmān Mubārakfūrī, Tafsir Ibn Kathir (Volume 4), Volume 4, p. 379. ([http://www.webcitation.org/619xF7mgV online])</ref><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
Abdullah ibn Masud beheads Ibn an-Nawwahah<ref name="Mubarakpuri p. 379" /><ref name="abudawud 14 2756">{{abudawud|14|2756}}</ref>
|
*{{abudawud|14|2756}}
*Tabari, Volume 10, Conquest of Arabia<ref>{{citation|title=The conquest of Arabia|url=http://books.google.co.uk/books?id=VA5Uke7IpHkC&pg=PA16|first=Al|last=Tabari|year=1993|publisher=State University of New York Press
|isbn=978-0791410714|page=107}}</ref>
|-
! style="background: #EEEEEE;" |40
|Nameless spy
|Unknown
|Kill a man Muhammad suspected of being a spy<ref name="The Middle East p. 423">The Middle East: Abstracts and index, Part 1, p. 423.</ref><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
Salama bin Al-Akwa chases and kills the suspected spy<ref name="The Middle East p. 423" /><ref name="Bukhari 4 52 286">{{Bukhari|4|52|286}}</ref>
|
*{{Bukhari|4|52|286}}
|-
! style="background: #EEEEEE;" |41
|Man from Aslam tribe
|Unknown
|Kill a man from the Aslam tribe for Adultery<ref name="Nabil A. Haroun p. 9">Dr. Nabil A. Haroun, Islamic Books, ISBN 9773161277, Teach Yourself Islam, p. 9.</ref><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
Man from Aslam tribe stoned to death<ref name="Nabil A. Haroun p. 9" /><ref name="Abudawud 38 4414">{{Abudawud|38|4414}}</ref>
|
*{{Abudawud|38|4414}}
|-
! style="background: #EEEEEE;" |42
|'''Kinana ibn al-Rabi ibn Abu al-Huqayq'''
|July 628<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 755, 763.</ref>
| style="background: #D4F4FF;" |Torture Kinana ibn al-Rabi to find location of allegedly hidden treasure of Banu Nadir<ref name="Mubarakpuri 1996 p. 372">Mubarakpuri (1996), The sealed nectar: biography of the Noble Prophet, p. 372.</ref><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
Kinana ibn al-Rabi ibn Abu al-Huqayq beheaded after being tortured with fire<ref name="Mubarakpuri 1996 p. 372" /><ref name="Watt W Montgomery 218">{{cite book|author=Watt, W. Montgomery|title=[http://books.google.co.uk/books?id=GfAGAQAAIAAJ Muhammad at Medina]|publisher=Oxford University Press|year=1956|isbn=978-0195773071|page=218}} ([http://www.archive.org/details/muhammadatmedina029655mbp free online])</ref>
|
*{{abudawud|19|3000}}
*Ibn Hisham & Ibn Ishaq, Sirat Rasul Allah<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator). 1956. The life of Muhammad: a translation of Isḥāq’s Sīrat rasūl Allāh, p.515</ref>
|-
! style="background: #EEEEEE;" |43
|'''Bahilah and Banu Khath'am tribes'''
|632
| style="background: #FDFF75;" |Muhammad sends Jarir ibn-'Abdullah to destroy the Ka'aba of Yemen, Dhu-l-Khalasah, which was the subject of idolatry. Jarir reports back to Muhammad of the destruction and killings, which Muhammad approves.
|
100 men of the Bahilah, and 200 of banu-Khath'am were killed in order to destroy the idol of Dur l-Khalasa<ref name="Hisham ibn al kalbi">Ibn al Kalbi, Hisham (1952). The book of idols: being a translation from the Arabic of the Kitāb al-asnām. Princeton University Press. pp. 31–2</ref>
|
*{{Bukhari|5|59|641}}, {{Bukhari|4|52|262}}, {{Bukhari|4|52|310}}
*Hisham ibn al Kalbi, [https://books.google.com/books?id=G4HXAAAAMAAJ The Book of Idols]<ref name="Hisham ibn al kalbi" />
|-
! style="background: #FFD4D4;" |11
|Unknown laughing woman
|During/after Conquest of Mecca
|The woman was conversing with A'isha and laughing, as her men were killed by Muhammad in the market. Suddenly someone called her and told that she will be killed, because of something she did (threw the millstone on Khallad b. Suwayd and killed him.). She was then taken away and beheaded. A'isha used to say, "I shall never forget my wonder at her good spirits and her loud laughter when all the time she knew that she would be killed"
|
Woman was was then taken away and beheaded.
|
* Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765<ref>Ibn Hisham, Ibn Ishaq, Alfred Guillaume (translator), The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh, pp. 465, 765.</ref>
|} 

==See Also==

{{Hub4|Muhammad|Muhammad}}

{{Template:Translation-links-english|[[Списък с убийствата, заповядани или подкрепени от Мухаммад|Bulgarian]], [[Seznam vrazd narizenych nebo podporovanych Mohamedem|Czech]], [[Lista di Uccisioni Ordinati o Sotenuti da Maometto|Italian]], [[Lista de asesinatos ordenados o apoyados por Mahoma|Spanish]]}}

==External Links==

*[{{Reference archive|1=http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec2.htm|2=2012-08-25}} The proof of the necessity of killing anyone who curses the Prophet or finds fault with him] ''- Muslim website''
*[{{Reference archive|1=http://www.reddit.com/r/exmuslim/comments/tql65/full_rejoinder_to_balqis_rebuttal_of_wikiislam/|2=2012-09-10}} Full rejoinder to Balqis' rebuttal of WikiIslam Assassination List] ''- r/exmuslim user responds to objections raised by apologists''

==Main Sources==
{{refbegin}}
* {{citation|title=When the Moon Split|url=http://books.google.co.uk/books?id=xJL6gxPUV4EC&pg=PA147| first=Saifur Rahman Al|last=Mubarakpuri |year=2002|publisher=DarusSalam|isbn=978-9960-897-28-8}}
* {{citation|title=The Sealed Nectar|url=http://books.google.co.uk/books?id=-ppPqzawIrIC&printsec=frontcover| first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications}}. Note: This is the free version available on Google Books
* {{citation|title=The sealed nectar: biography of the Noble Prophet|url=http://books.google.co.uk/books?id=r_80rJHIaOMC&pg=PA244 | first=Saifur Rahman Al|last=Mubarakpuri|year=2005|publisher=Darussalam Publications|isbn=978-9960-899-55-8 }}
* {{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=1998|publisher=Oxford University Press}}
* {{cite book|last=Abu Khalil|first=Shawqi|url= http://books.google.co.uk/books?id=mZmBkoDa9fcC&printsec=frontcover|title=Atlas of the Prophet's biography: places, nations, landmarks|date=1 March 2004|publisher=Dar-us-Salam|isbn=978-9960-897-71-4}}
* {{citation|title= The life of Mahomet and history of Islam to the era of the Hegira, Volume 4|url=http://books.google.co.uk/books?id=Feo9AAAAYAAJ&printsec=frontcover| first=William|last=Muir|year=1861|publisher=Smith, Elder & Co}}
*{{citation|title=The Life of Mohammed|url=http://books.google.co.uk/books?id=fOyO-TSo5nEC&printsec=frontcover| first=Hussain|last=Haykal|year=1994|publisher=Islamic Book Trust
|isbn=978-8187746461}}
*{{citation|title=Muhammad, Islams first general|url=http://books.google.co.uk/books?id=nadbe2XP2o4C&pg=PA198| first=Richard A. |last=Gabriel |year=2008|publisher=University of Oklahoma Press
|isbn=9780806138602}}
*{{cite book|last=Muḥammad Ibn ʻAbd al-Wahhāb|first=Imam|url=http://books.google.co.uk/books?id=8JRzr6mC55IC&printsec=frontcover|title=Mukhtaṣar zād al-maʻād|year=2003|publisher=Darussalam publishers Ltd|isbn=978-9960897189}}
*{{cite book|last=Ibn Hisham, Ibn Ishaq|first=Alfred Guillaume (translator)|url=http://books.google.co.uk/books?id=w7tuAAAAMAAJ&q|title=The life of Muhammad: a translation of Isḥāq's Sīrat rasūl Allāh|year=1998|publisher=Oxford University Press}}
{{refend}}

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

[[Category:Muhammad]]
[[Category:Jihad]]
[[bg:Списък с убийствата, заповядани или подкрепени от Мухаммад]]
[[Category:Sacred history]]
[[Category:Sirah]]
[[Category:Muhammad's contemporaries]]

User:Graves/Sandbox 1

2021-07-04T15:27:46Z

Graves: another source (Thanks to Andrew Martin)

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

==== Sunan an-Nasa’i ====

{{Quote|{{Al Nasai||4|25|3103}} ( {{external link|url=https://sunnah.com/nasai:3101|title=sunnah.com/nasai:3101|publisher= |author= |date= |archiveurl= |deadurl=no}} )|It was narrated from Al-Bara' that the Prophet (ﷺ) said:
"bring me a shoulder blade of a camel, or a tablet, and write: Not equal are those of the believers who sit (at home)." [1] 'Amr bin Umm Maktum was behind him and he said: "Is there a concession for me?" Then the following was revealed: "Except those who are disabled (by injury or are blind or lame)." [2]

[1] An-Nisa' 4:95.
[2] An-Nisa' 4:95.
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-09T00:44:54Z

Graves: /* Quran 5:101 (Asking questions when the Quran is revealed) */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, all of:
* the circumstances of 5:101 being revealed,
* the plain reading of the Quran
* the multiple exegeses found in the tafsir (see below)

confirm that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-09T00:43:02Z

Graves: Finish 5:101 (I think)

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

To stay within the scope, this article will only focus on one particular teachings of the Quran, being that the very act of asking questions during the process of the Quranic revelation can change the revelation.

There exist two main non-contradicting (i.e. both can be true) narratives about the circumstances of revelation of this verse.

* The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

: One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

* The second narrative talks about somebody asking whether Muslims need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, both the circumstances, the plain reading of the Quran and multiple exegeses found in the tafsir confirm, that Allah confirms that the very act of asking questions during the process of the Quranic revelation can change the revelation.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-09T00:37:45Z

Graves: /* Quran 5:101 (Asking questions when the Quran is revealed) */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

There= exist two main non-noncondating (i.e. both can be true) narratives about the circumstances of revelation of this verse.

The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

The second narrative talks about somebody asking whether they need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, both the circumstances, the plain reading of the Quran and multiple exegeses found in the tafsir confirm, that Allah confirms that the very act of asking questions during the process of the Quranic revelation can get Allah to reveal the new theology.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-09T00:37:05Z

Graves: /* Quran 5:101 (Asking questions when the Quran is revealed) */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

There= exist two main non-noncondating (i.e. both can be true) narratives about the circumstances of revelation of this verse.

The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

The second narrative talks about somebody asking whether they need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

Regardless whichever particular circumstances were (or both, if complementary) during the claimed revelation, both the circumstances, the plain reading of the Quran and multiple exegeses found in the tafsir confirm, that Allah confirms that the very act of asking questions during the process of the Quranic revelation can get Allah to reveal the new theology

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-09T00:30:14Z

Graves: /* Quran 5:101 (Asking questions when the Quran is revealed) */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

This story follows a bit different structure. Instead of following the structure of the verse being changed by the sahaba after the fact, the verse admits the possibility of this very act in the Quran.

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

The verse is problematic for multiple different reasons. For example, the available Saddi tafsir translated into Russian (not included in the article) admits that Allah may have the weaknesses his slaves will not be able to find out about. Another example is, if the verse is eternal past the demise of Muhammad, it can be argued that the verse prescribes that the Muslims must not question anything about Islam, including this very article and WikiIslam overall.

There= exist two main non-noncondating (i.e. both can be true) narratives about the circumstances of revelation of this verse.

The first narrative describes Muhammad being many questions unrelated to his claimed prophethood (such as about the location of the female camel or someone's father)<ref>{{Bukhari|6|60|145}} ({{external link| url = https://sunnah.com/bukhari:4621| title = sunnah.com/bukhari:4621| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{Bukhari|6|60|146}} ({{external link| url = https://sunnah.com/bukhari:4622| title = sunnah.com/bukhari:4622| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>{{external link| url = https://sunnah.com/urn/740590| title = Jami At Tirmidhi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3056)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih according to sunnah.com]</ref><ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref><ref>Additionally, the Quran from Saudi Arabia mentions that the same story can be found in Ahmad and Muslim</ref>

One hadith found in Sahih Bukhari<ref>{{Bukhari|8|75|373}} ({{external link| url = https://sunnah.com/bukhari:6362| title = sunnah.com/bukhari:6362| publisher = | author = | date = | archiveurl = | deadurl = no}})</ref> mentions specifically Muhammad getting into the family issues, and Allah having to come to the rescue of the situation.

The second narrative talks about somebody asking whether they need to perform the journey (Hajj) every year, with Muhammad is ultimately affirming that he can affect the sunnah upon his own will. Somebody asks Muhammad whether they need to perform Hajj every year. Muhammad says, "If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished."<ref>{{Ibn Majah||4|25|2884}} ({{external link| url = https://sunnah.com/ibnmajah:2884| title = sunnah.com/ibnmajah:2884| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Hasan according to sunnah.com]</ref><ref>{{Ibn Majah||4|25|2885}} ({{external link| url = https://sunnah.com/ibnmajah:2885| title = sunnah.com/ibnmajah:2885| publisher = | author = | date = | archiveurl = | deadurl = no}}) [Sahih according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/tirmidhi:814| title = Jami At Tirmizi 814 (Vol. 2, Book 4, Hadith 814)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>{{external link| url = https://sunnah.com/urn/740580| title = Jami At Tirmizi - Chapters on Tafsir (Vol. 5, Book 44, Hadith 3055)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Daif according to sunnah.com]</ref><ref>Ahmad Musnad {{external link| url = https://sunnah.com/ahmad:905| title = Musnad Ahmad - Musnad 'Ali Ibn Abi Talib (Book 5, Hadith 333)| publisher = sunnah.com| author = | date = | archiveurl = | deadurl = no}} [Sahih Hadeeth, its isnad is da'eef - according to sunnah.com]</ref><ref>According to the Quran from Saudi Arabia, the story is transmitted by Imam Muslim</ref>

Both narratives are included in Asbab Al-Nuzul.

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-08T23:38:48Z

Graves: /* Quran 13:31 (Sleepy scribe corrupts the Quran) */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (specifically {{external link| url = https://quran.com/13:31?translations=207| title = Muhammad Hijab translation| publisher = | author = | date = | archiveurl = https://web.archive.org/web/20210608233611if_/https://quran.com/13:31?translations=207| deadurl = no}})|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-08T23:31:11Z

Graves: /* Tafsir Mukhtasar */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mokhtasar====

{{Quote|Tafsir Mokhtasar<ref>{{external link| url = https://quran.com/5:101/tafsirs/171| title = English Mokhtasar - 5:101 - english | Quran.com| publisher = Quran.com| author = Mokhtasar| date = | archiveurl = | deadurl = no}}</ref>|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (Muhammad Hijab translation)|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-08T23:23:16Z

Graves:

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (The blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was corrected.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mukhtasar ====

{{Quote|Tafsir Mukhtasar|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (Sleepy scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (Muhammad Hijab translation)|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia Pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material can be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}

User:Graves/Sandbox 1

2021-06-08T23:17:16Z

Graves: /* Quran 33:53 (Umar adds hijab to the Quran) */

Not to be confused with [[Convenient Revelations]]

Changes to the Qur'an during Muhammad by the sahaba (or changes to the Qur'an during Muhammad by the followers) are the instances when the sabaha would be able to successfully intervene and amend the Quranic revelations.

The currently known instances are listed below. Because the topic is detrimental to both the classical and contemporary Islamic narratives, not much research is available, and more instances are expected to come up in the future.

== The criteria ==

The following are the criteria for the instance(s) to be included in the article,

* Muhammad gets a revelation.

* The revelation is either meant to be part of the Quran, or is part of the Quran.

* The sahaba changes the revelation after the fact.

== Why is this important? ==

The article aims to deliver all currently known instances of the changes made by the sahaba. However, just one instance of the changing of the Quran is enough to have all the consequences below.

The issue, if successfully proven, falsifies many of the narratives provided by the modern Muslim leadership. Below is the incomplete list of the incomplete list of the claims that must be false.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Contemporary Muslim leadership narrative
!The necessary conclusion
!Reasoning
|-
|The Quran is the eternal word of Allah, existing before the world exists <ref>for example, the Quran being the Mother of the Book ({{Quran|43|4}}) and/or written on the heavenly stone tablets ({{Quran|86|22}})</ref>||The Quran has been changed by the mere people, and therefore isn't eternal.||Assume the Quran is the eternal word of Allah at some point of time. After the Quran successfully has been changed by the sahaba within time continuum, the Quran they have after the event is no longer the eternal word of Allah outside the time continuum. Therefore, either the verses alleged to mean that the Quran is eternal word of Allah mean something different, or the Quran is false.
|-
|The Quran is perfectly preserved, right down to the letter.||The Quran has been changed||After the Quran successfully has been changed by the sahaba at least once, the Quran is changed. If the Quran says that no word(s) of Allah can be changed<ref>{{Quran|6|115}}</ref>, then the Quran must be false.
|-
| The only author of the Quran is Allah || The Quran is at least partially authored or edited by the sahaba. || 1. If sahaba successfully changed the Quran, then the Quran is at least partially authored or edited by the sahaba.
2. Possible escalation: If "We" in the Quran only refers to both the authorship of the Quran and the deity to be worshipped, Islam reduces to polytheism.
|-
| Allah's word is eternal and cannot be changed || Allah's sent Quran<ref>{{Quran-range|3|2|4}}</ref> was successfully changed and therefore isn't eternal || Allah's word outside the time continuum has been changed by the sahaba within the time continuum, and therefore isn't eternal.This very conclusion is very detrimental to the Quranic claims.<ref>{{Quran|6|34}}, {{Quran|6|115}}, {{Quran|18|27}} and many, many other verses</ref>
|}

== The instances ==

=== Quran 4:95 (the blind man corrects Muhammad) ===

The Quran excludes one the ruling on jihad for the disabled people,

{{Quote|{{Quran|4|95}}|Not equal are those believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujāhideen through their wealth and their lives over those who remain [behind], by degrees. And to all [i.e., both] Allah has promised the best [reward]. But Allah has preferred the mujāhideen over those who remain [behind] with a great reward -
}}

The highlighted part was not present during the initial revelation. Since the blind man came to Muhammad and asked about the revelation, the revelation was changed.

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=4&tAyahNo=95&tDisplay=yes&UserProfile=0&LanguageId=2 |title=Asbab Al-Nuzul by Al-Wahidi, 4:95 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah…) [4:95]. Abu ‘Uthman Sa‘id ibn Muhammad al-‘Adl informed us> his grandfather> Muhammad ibn Ishaq al-Sarraj> Muhammad ibn Humayd al-Razi> Salamah ibn al-Fadl> Muhammad ibn Ishaq> al-Zuhri> Sahl ibn Sa‘d> Marwan ibn al-Hakam> Zayd ibn Thabit who said: “I was with the Prophet, Allah bless him and give him peace, when the verse (Those of the believers who sit still are not on an equality with those who strive in the way of Allah) and did not mention (other than those who have a (disabling) hurt). Ibn Umm Maktum said: ‘How is this so when I am blind and unable to see?’ The Prophet, Allah bless him and give him peace, was overwhelmed with revelation in this assembly and he leaned on my thigh. By Him in whose Hand is my soul, his weight grew so much on my thigh that I feared he would crush it. Then he was relieved, upon which he said: ‘Write: (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah)’, and I wrote it down”. This was narrated by Bukhari> Isma‘il ibn ‘Abd Allah> Ibrahim ibn Sa‘d> Salih> al-Zuhri. Muhammad ibn Ibrahim ibn Muhammad ibn Yahya informed us> Muhammad ibn Ja‘far ibn Matar> Abu Khalifah> Abu’l-Walid> Shu‘bah> Abu Ishaq> al-Bara’ who said: “When the verse (Those of the believers who sit still are not on an equality…), the Messenger of Allah, Allah bless him and give him peace, called Zayd who went to him with a shoulder blade and wrote on it this verse. But Ibn Umm Maktum complained about the fact that he is blind, and so the verse (Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah) was revealed”. This was narrated by Bukhari from Abu’l-Walid and by Muslim from Bundar from Ghundar, and both Abu’l-Walid and Ghundar related it from Shu‘bah. Isma'il ibn Abi al-Qasim al-Nasrabadhi informed us> Isma'il ibn Najid> Muhammad ibn 'Abdus> 'Ali ibn al-Ja'd> Zuhayr> Abu Ishaq> al-Bara' that the Messenger of Allah, Allah bless him and give him peace, said: “Call Zayd for me and ask him to bring with him a shoulder blade and an inkwell”, or he said: “a slate”. When he came, he said to him: “Write for me (Those of the believers who sit still are not on an equality)” I think he said: (with those who strive in the way of Allah). Ibn Umm Maktum said: “O Messenger of Allah, but I have hurt in my eyes, and before he left it was revealed (other than those who have a (disabling) hurt)”. This was narrated by Bukhari> Muhammad ibn Yusuf> Isra'il> Abu Ishaq.

}}

==== Tafsir Ibn Kathir ====

{{Quote|Tafsir Ibn Kathir of Surah An-Nisaa, Verse 95|The Mujahid and those Who Do not Join Jihad are Not the Same, [and Jihad is Fard Kifayah] Al-Bukhari recorded that Al-Bara' said, "When the Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) was revealed, the Messenger of Allah called Zayd and commanded him to write it. Then, Ibn Umm Maktum came and mentioned that he was blind. Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled (by injury or are blind or lame)).'' Al-Bukhari recorded that Sahl bin Saʿd As-Saʿdi said, "I saw Marwan bin Al-Hakam sitting in the Masjid. I came and sat by his side. He told us that Zayd bin Thabit told him that Allah's Messenger dictated this Ayah to him, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ وَالْمُجَـهِدُونَ فِى سَبِيلِ اللَّهِ (Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the cause of Allah) Ibn Umm Maktum came to the Prophet as he was dictating that very Ayah to me. Ibn Umm Maktum said, ʿO Allah's Messenger! By Allah, if I had power, I would surely take part in Jihad.' He was a blind man. So Allah sent down revelation to His Messenger while his thigh was on mine and it became so heavy for me that I feared that my thigh would be broken. That ended after Allah revealed, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled).'' This was recorded by Al-Bukhari. At-Tirmidhi recorded that Ibn ʿAbbas said, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled), refers to those who did not go to the battle of Badr and those who went to Badr. When the battle of Badr was about to occur, Abu Ahmad bin Jahsh and Ibn Umm Maktum said, ʿWe are blind, O Messenger of Allah! Do we have an excuse' The Ayah, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِى الضَّرَرِ (Not equal are those of the believers who sit (at home), except those who are disabled) was revealed. Allah made those who fight, above those who sit in their homes not hindered by disability. وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلَى الْقَـعِدِينَ أَجْراً عَظِيماًدَرَجَـتٍ مِّنْهُ (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward. Degrees of (higher) grades from Him), above the believers who sit at home without a disability hindering them.'' This is the wording recorded by At-Tirmidhi, who said, "Hasan Gharib. Allah's statement, لاَّ يَسْتَوِى الْقَـعِدُونَ مِنَ الْمُؤْمِنِينَ (Not equal are those of the believers who sit (at home),) this is general. Soon after, the revelation came down with, غَيْرُ أُوْلِى الضَّرَرِ (except those who are disabled). So whoever has a disability, such as blindness, a limp, or an illness that prevents them from joining Jihad, they were not compared to the Mujahidin who strive in Allah's cause with their selves and wealth, as those who are not disabled and did not join the Jihad were. In his Sahih, Al-Bukhari recorded that Anas said that the Messenger of Allah said, «إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مِنْ مَسِيرٍ، وَلَا قَطَعْتُمْ مِنْ وَادٍ، إِلَّا وَهُمْ مَعَكُمْ فِيه» قالوا: وهم بالمدينة يا رسول الله؟ (There are people who remained in Al-Madinah, who were with you in every march you marched and every valley you crossed.) They said, "While they are still in Al-Madinah, O Messenger of Allah'' He said, «نَعَمْ حَبَسَهُمُ الْعُذْر» (Yes. Only their disability hindered them (from joining you).) Allah said, وَكُلاًّ وَعَدَ اللَّهُ الْحُسْنَى (Unto each, Allah has promised good) meaning, Paradise and tremendous rewards. This Ayah indicates that Jihad is not Fard on each and every individual, but it is Fard Kifayah (which is a collective duty). Allah then said, وَفَضَّلَ اللَّهُ الْمُجَـهِدِينَ عَلى القـعدين أجرا عظيما (but Allah has preferred those who strive hard and fight, above those who sit (at home), by a huge reward). Allah mentions what He has given them rooms in Paradise, along with His forgiveness and the descent of mercy and blessing on them, as a favor and honor from Him. So He said; دَرَجَـتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُوراً رَّحِيماً (Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.). In the Two Sahihs, it is recorded that Abu Saʿid Al-Khudri said that the Messenger of Allah said, «إِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ، أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِهِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض» (There are a hundred grades in Paradise that Allah has prepared for the Mujahidin in His cause, between each two grades is the distance between heaven and Earth.)
}}

==== Sahih al-Bukhari ====

{{Quote|{{Bukhari|6|60|117}} ( {{external link|url=https://sunnah.com/bukhari:4593 |title=sunnah.com/bukhari:4593 |publisher= |author= |date= |archiveurl= |deadurl=no}} ) | "Not equal are those of the believers who sit (at home)..." (V.4:95)

Narrated Al-Bara:

When the Verse:-- "Not equal are those of the believers who sit (at home)" (4.95) was revealed, Allah Apostle called for Zaid who wrote it. In the meantime Ibn Um Maktum came and complained of his blindness, so Allah revealed: "Except those who are disabled (by injury or are blind or lame..." etc.) (4.95)
}}

=== Quran 33:53 (Umar adds hijab to the Quran) ===

Main article, [[Hijab#Revelation_of_the_hijab_verses]]

Below is one of the two main verses prescribing the hijab to women. The verse itself is not problematic, but the circumstances of its revelation is,

{{Quote|{{Quran|33|53}}|O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity.
}}

==== Phase 1: Sahih al-Bukhari ====

Umar spies after Sauda, so Allah reveals the verses of Al-Hijab

{{quote |{{Bukhari|1|4|148}}( {{external link|url=https://sunnah.com/bukhari:146 |title=sunnah.com/bukhari:146|publisher= |author= |date= |archiveurl= |deadurl=no}} )|Narrated 'Aisha:
The wives of the Prophet used to go to Al-Manasi, a vast open place (near Baqia at Medina) to answer the call of nature at night. 'Umar used to say to the Prophet "Let your wives be veiled," but Allah's Apostle did not do so. One night Sauda bint Zam'a the wife of the Prophet went out at 'Isha' time and she was a tall lady. 'Umar addressed her and said, "I have recognized you, O Sauda." He said so, as he desired eagerly that the verses of Al-Hijab (the observing of veils by the Muslim women) may be revealed. So Allah revealed the verses of "Al-Hijab" (A complete body cover excluding the eyes). }}

==== Phase 2: Sahih al-Bukhari ====

Allah agrees with Umar

{{quote |{{Bukhari|6|60|313}} ( {{external link|url=https://sunnah.com/bukhari:4790|title=sunnah.com/bukhari:4790|publisher= |author= |date= |archiveurl= |deadurl=no}} ) | Narrated Umar:

I said, "O Allah's Apostle! Good and bad persons enter upon you, so I suggest that you order the mothers of the Believers (i.e. your wives) to observe veils." Then Allah revealed the Verses of Al-Hijab. }}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=33&tAyahNo=53&tDisplay=yes&Page=1&Size=1&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 33:53 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O Ye who believe! Enter not the dwellings of the Prophet…) [33:53]. Most of the commentators of the Qur’an said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: ‘My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: ‘O Prophet of Allah, I have invited everybody and there is no one else to invite’. He said: ‘Take away your food’. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me’ ”. Muhammad ibn ‘Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> ‘Imran ibn Musa ibn Mujashi‘> ‘Abd al-A‘la ibn Hammad al-Nursi> al-Mu‘tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: “When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time…) up to His words (Lo! that in Allah’s sight would be an enormity)”. This was narrated by Bukhari from Muhammad ibn ‘Abd Allah al-Riqashi and also by Muslim from Yahya ibn Habib al-Harithi; both al-Riqashi and al-Harithi related it from al-Mu‘tamir. Isma‘il ibn Ibrahim al-Wa‘iz informed us> Abu ‘Amr ibn Nujayd> Muhammad ibn al-Hasan ibn al-Khalil> Hisham ibn ‘Ammar> al-Khalil ibn Musa> ‘Abd Allah ibn ‘Awn> ‘Amr ibn Shu‘ayb> Anas ibn Malik who said: “I was with the Messenger of Allah, Allah bless him and give him peace, when he passed by one of his rooms and saw people there sitting and talking. He then returned and entered the room and drew the curtain in my face. I went to Abu Talhah and related to him what had happened. He said: ‘If what you say is true, Allah, exalted is He, will reveal some Qur’an about it’. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time)”. Ahmad ibn al-Hasan al-Hiri informed us> Hajib ibn Ahmad> ‘Abd al-Rahim ibn Munib> Yazid ibn Harun> Humayd> Anas who said: “‘Umar ibn al-Khattab, may Allah be well pleased with him, said: ‘I said: ‘O Messenger of Allah, the righteous and the corrupt enter in on you, why do you not command the mothers of the believers to be out of the sight of men’, and so Allah, exalted is He, revealed the verse of segregation (Ayat al-Hijab)’ ”. This was narrated by Bukhari> Musaddid> Yahya ibn Abi Za’idah> Humayd. Abu Hakim al-Jurjani informed us through verbal authorisation> Abu’l-Faraj al-Qadi> Muhammad ibn Jarir> Ya‘qub ibn Ibrahim> Hushaym> Layth> Mujahid who related that the Messenger of Allah, Allah bless him and give him peace, was once eating with his Companions when the hand of one of them touched the hand of ‘A’ishah who was with them. The Prophet, Allah bless him and give him peace, was upset because of this, and the verse of segregation was revealed. (… nor that ye should marry his wives after him…) [33:53]. ‘Ata’ related that Ibn ‘Abbas said: “One of the nobles of Quraysh said: ‘I would marry ‘A’ishah if the Messenger of Allah, Allah bless him and give him peace, were to die’, and so Allah, exalted is He, revealed this verse”.
}}

=== Quran 5:101 (Asking questions when the Quran is revealed) ===

{{Quote|{{Quran|5|101}}|O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. Allah has pardoned it [i.e., that which is past]; and Allah is Forgiving and Forbearing.
}}

==== Tafsir Al-Jalalayn ====

{{Quote|Jalal ad-Din al-Maḥalli and Jalal ad-Din as-Suyuti|
The following was revealed when they began to ask the Prophet (ﷺ) too many questions: O you who believe, do not ask about things which, if disclosed to you, [if] revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (ﷺ), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
}}

==== Asbab Al-Nuzul ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=86&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Asbab Al-Nuzul by Al-Wahidi, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|
(O ye who believe! Ask not of things which, if they were made unto you, would trouble you…) [5:101]. 'Amr ibn 'Amr al-Muzakki informed us> Muhammad ibn Makki> Muhammad ibn Yusuf> Muhammad ibn Isma'il Bukhari> al-Fadl ibn Sahl> Abu'l-Nadr> Abu Khaythamah> Abu Juwayriyyah> Ibn 'Abbas who said: “Some people used to put questions to the Prophet, Allah bless him and give him peace, to mock him. One would ask him: 'Who is my father?' and another who has lost his camel: 'Where is my camel?' And so Allah, exalted is He, revealed about them this verse (O ye who believe! Ask not of things which, if they were made unto you, would trouble you) up to the end of the verse”. Abu Sa'id al-Nasruyiyy informed us> Abu Bakr al-Qati'i> 'Abd Allah ibn Ahmad ibn Hanbal> Ahmad ibn Hanbal> Mansur ibn Wardan al-Asdi> 'Ali ibn 'Abd al-A'la> his father> Abu'l-Bukhturi> 'Ali ibn Abi Talib, may Allah be well pleased with him, who said: “When the verse (And pilgrimage to the House is a duty unto Allah for mankind) [3:97], people asked: 'O Messenger of Allah, is it every year?' He did not answer but they asked him again: 'Is it every year?' He kept silent. When they asked him the fourth time he said: 'No! But if I had said 'yes!' it would have been incumbent upon you to go to pilgrimage every year'. Following this, Allah, exalted is He, revealed (O ye who believe! Ask not of things which, if they were made unto you, would trouble you)”.
}}

==== Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs ====

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=101&tDisplay=yes&UserProfile=0&LanguageId=2|title=Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs, 5:101 |publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=Asbab Al-Nuzul by Al-Wahidi , trans. Mokrane Guezzou. |date= |archiveurl= |deadurl=no}}|

(O ye who believe!) this was revealed about Harith Ibn Yazid who asked the Prophet (pbuh)-when the verse (And pilgrimage to the House is a duty unto Allah for mankind) was revealed: “Is it once every year, O Messenger of Allah?” So Allah forbade him from asking such questions, and started by addressing him with (O ye who believe!), (Ask not) your Prophet (of things) that Allah has relieved you of (which, if they were made known unto you) if they were made obligatory upon you, (would trouble you; but if you ask of them) if you ask of the things that you were relieved of (when the Qur'an is being revealed) when Gabriel brings down the Qur'an, (they will be made known unto you) they will be made obligatory upon you. (Allah pardoneth this) this questioning, (for Allah is Forgiving) of the one who repents, (Clement) vis-à-vis your ignorance.
}}

==== Tafsir Mukhtasar ====

{{Quote|Tafsir Mukhtasar|
O you who have faith in Allah, follow His Messenger and practise His laws, do not ask your Messenger about things which you do not in need, and which will not be of any help to you in your religion. If you were told of such things, they would upset you because of the difficulty in them. If, despite the prohibition, you ask about these things, then know that revelation is coming down to the Prophet and they will be made clear to you. That is easy for Allah. Allah has not said certain things in the Qur’ān, so do not ask about them. If you ask about them, you will have to follow the law that is then revealed.
}}

==== Tafsir Maarif-ul-Quran ====

{{Quote|Maarif-ul-Quran (Muhammad Shafi Deobandi)|
Commentary The Prohibition of Asking Unnecessary Questions These verses warn people who keep investigating unnecessarily into Divine injunctions. So fond and bent are they in this exercise that they would go to the outer limit of asking questions even about in-junctions which have not been prescribed at all and for which there is really no genuine need that they be asked. In this verse, such people have been instructed not to ask questions lest they are subjected to some trial, or they have to face disgrace as a result of the disclosure of their secrets. The Background of the Revelation As narrated in Sahib Muslim, the background or the cause of the revelation of these verses is as follows. When the verse concerning the obligation of Hajj was revealed, Sayyidna Al-Aqraʿ ibn Habis ؓ asked: ʿ Have we been obligated with Hajj every year?' The Holy Prophet ﷺ did not answer that question. He asked again. The Holy Prophet still remained silent. When he asked a third time, the Holy Prophet ﷺ reprimanded him by saying: If, in answer to your question, I had said, ʿ Yes, the Hajj is obligatory every year' - so it would have become, and you would have been unable to do it. After that, he added: Things about which I give you no command, leave them as they are. Do not ask questions by digging and prying into them. Communities before you have been damned eternally through this very proliferation of questioning because they, questions after questions about what Allah and His Messenger did not make obligatory on them, and in consequence of their unnecessary enquiry, these optional things were made obligatory - and then, they got involved in the unfortunate practice of disobeying these. Your estab-lished routine should be: Do what I order you to do, with the best of your ability, and leave what I order you not to do (that is, do not dig and pry into things about which no injunctions are given). There is No Nubuwwah (Prophethood) and Wahy (Revelation) after the Holy Prophet ﷺ It has also been tacitly said in this verse: وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْ‌آنُ تُبْدَ لَكُمْ : ʿ and if you ask about them while the Qur'an is being revealed, they will be disclosed to you (through revelation).' Here, by restricting it with the time duration of the revelation of the Qur'an, the indication given is that it will be after the completion of the revelation of the Qur'an, that the process of Prophethood (Nubuwwah) and Revelation (Wahy) will be discontinued. Though, after the discontinuation of this process of Prophethood and Revelation, the consequences that new injunctions may come, things not obligatory may become obligatory or someone's secret may be disclosed through revelation are not likely to take effect - but, minting unnecessary questions, falling for investigations into them or asking about things for which there is no need, shall still remain prohibited, even after the discontinuation of the process of Prophethood. The reason is simple. This is a waste of time - your own and that of others. The Holy Prophet ﷺ has said: مِن حُسنِ اِسلامِ المرَءِ تَرکُہ مَالَایَعنِیہِ One of the qualities making someone a good Muslim is that one leaves what is unnecessary. This tells us that many of our brother Muslims who keep investigating into unnecessary subjects, such as, the name of the mother of Sayyidna Musa (علیہ السلام) or the precise length and breadth of the Ark of Sayyidna Nuh (علیہ السلام) ، indulge in what has no effect on one's conduct in life. Therefore, asking such questions is blameworthy - especially when it is already known that people who tend to ask such questions are mostly unaware of the basics of their religion. The problem is that falling for what is wasteful invariably results in making one stay deprived of doing what is necessary. As for the large body of work left by Muslim jurists in which they have answered assumed religious problems and questions, it was not something unnecessary. Later events proved that they were needed by future generations. Therefore, they do not fall under the purview of wasteful or meaningless questions. It is also a part of Islamic teachings that one should not indulge in any activity, whether intellectual or practical, a task or a conversation, and waste precious time through it, unless there is some gain to be made from it in terms of the worldly or other-wordly life.
}}

=== Quran 13:31 (The Sleepy Scribe corrupts the Quran) ===

{{Quote|{{Quran|13|31}} (Muhammad Hijab translation)|
If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly Allah (God)'s. Do not those who believe despair, because Allah (God) might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until Allah (God)'s promise comes true. Allah (God) does not break any promise.
}}

<youtube>SLa5l4S7dzM</youtube> 

==== The hadith ====
According to Ibn Abbas, the verse is recorded incorrectly, because the scribe was sleepy. The word shouldn't be "despair", but rather "made clear".

{{Quote|{{external link|url=https://www.dorar.net/h/2dadb65767af3fd6aa3fdae1caa99348|title=الدرر السنية - الموسوعة الحديثية|publisher= |author= |date= |archiveurl= |deadurl=no}}|<nowiki>

- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري

</nowiki>}}

The hadith above is sahih, as all the men in the hadith are of Bukhari.

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|
- عن ابنِ عباسٍ أنه كان يقرؤها : أَفَلَمْ يَتَبَيَّنِ [ يعني أَفَلَمْ يَيْأَسِ ] ويقول : كتبها الكاتبُ وهو ناعسٌ

الراوي : - | المحدث : ابن حجر العسقلاني | المصدر : فتح الباري لابن حجر

الصفحة أو الرقم: 8/224 | خلاصة حكم المحدث : إسناده صحيح كلهم من رجال البخاري
||
- About Ibn Abbas that he was reading it: Did it not appear [I mean did he not despair] and he says: Written by the writer while he is sleepy

Narrator: - | Updated: Ibn Hajar al-Ashkelani | Source: Open Alpari ibn Hajar

Page or number: 8/224 | Summary of the updated ruling: its support is true, they are all men of Bukhari
||
(Google translate refuses to include the key sentence in the translation)
||
- About Ibn Abbas that he was reading: AFLM turns out [ means AFLM despair ] and says: written by the writer while he is sleepy

Narrator: - / updated : Ibn Hajar al-ashqlani / source: Fatah al-Bari for Ibn Hajar

Page or number: 8/224 / summary of the updated rule : support it is true all of the men of Bukhari
|}

==== As-Suyuti, Al Itqan fi Uloom al Quran ====

{{Quote|As-Suyuti, Al Itqan fi Uloom al Quran, Volume 1, p. 238|
“Ibn Abbas recited this verse [Q. 13:31] as ‘AFALAM YATBAIN ALLATHEENA’. He was told that it is ‘AFALAM YAY-ASI ALLATHEENA’ to which Ibn Abbas replied: “The writer has written YAY-ASI but I think that he may not have been wakeful at that time of writing this word.”
}}

==== Fateh al-Bari ====

Ibn Hajar al-Asqalani, in his commentary on Sahih al-Bukhari, wrote concerning the above that:

{{Quote|Fateh al-Bari, Volume 8, p. 373|
“And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “AFALAM YATBAIN” and said that the writer had written it [YAY-ASI] when he was drowsy.”
}}

==== Tafsir Dur al Manthur ====

The tafsir is not available in English. Urdu and {{external link|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Arabic|publisher= |author= |date= |archiveurl= |deadurl=no}} ) texts are available. Below is the exempt from the tafsir,

{{Quote|{{cite web quotebox|url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=26&tSoraNo=13&tAyahNo=31&tDisplay=yes&Page=2&Size=1&LanguageId=1|title=Tafseer Dur al Manthur, 13:31, exempt from page 2|publisher=altafsir.com . Royal Aal al-Bayt Institute for Islamic Thought. Kingdom of Jordan|author=* تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ) مصنف و مدقق |date= |archiveurl= |deadurl=no}}|
وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
}}

Because no official translation of the tafsir is available in English, below are some of the automated translations of the exempt of the tafsir,

{| class="wikitable" border="1" cellspacing="0" cellpadding="5"
!Original Arabic
!Bing translation
!Google translate
!Yandex.translate
|-
|وأخرج أبو عبيد وسعيد بن منصور وابن المنذر، عن ابن عباس - رضي الله عنهما - أنه كان يقرأ { أفلم ييأس الذين آمنوا }.

وأخرج ابن جرير وابن الأنباري في المصاحف، عن ابن عباس - رضي الله عنهما - أنه قرأ [أفلم يتبين الذين آمنوا] فقيل له: إنها في المصحف { أفلم ييأس } فقال: أظن الكاتب كتبها وهو ناعس.

وأخرج ابن جرير عن علي - رضي الله عنه - أنه كان يقرأ [أفلم يتبين الذين آمنوا].

وأخرج ابن جرير وابن المنذر وابن أبي حاتم، عن ابن عباس - رضي الله عنهما - { أفلم ييأس } يقول: يعلم.
||
Abu Obeid, Said bin Mansour and Ibn al-Munther, removed Ibn Abbas from them, may God bless them, that he was reading {Did not despair those who believed}.

Ibn Greer and Ibn al-Anbari were removed from ibn Abbas in the Qur'an, god bless them, that he had read [did not show those who believed] and he was told: It is in the Qur'an { Did not despair } he said: I think the writer wrote it and he is sleepy.

Ibn Greer told Ali that he was reading [did not show those who believed].

Ibn Greer, Ibn al-Munther and Ibn Abi Hatem were removed from Ibn Abbas, may God bless them, {Do not despair} he says: He knows.
||
(Google translate refuses to include the key sentence in the translation)
||
Abu Obaid, said Ibn Mansur and Ibn al-Mundhir, reported from Ibn Abbas - may Allah be pleased with them-that he was reading { do not despair of those who believed }.

Ibn Jarir and Ibn al-Anbari came out in the Qur'an, about Ibn Abbas - may Allah be pleased with them - that he read [did not show those who believed] he was told: it is in the Qur'an { did not despair } he said: I think the writer wrote it while he was sleepy.

Ibn Jarir reported from Ali that he was reading [did those who believed not turn out].

Ibn Jarir and Ibn al-Mundhir and Ibn Abi Hatem were brought out, about Ibn Abbas - may Allah be pleased with them - { do not despair } says: he knows.
|}

== See also ==

* {{external link| url = http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | title = Sunni reports about mistakes & changes in Quran | publisher = Shia pen | author = | date = | archiveurl = https://web.archive.org/web/20201112031838/http://www.shiapen.com/comprehensive/tahreef/sunni-reports-mistakes-quran.html | deadurl = no}} - (Unused, but more potentially true material may be found there)

==References==
{{refbegin}}
{{refend}}

==Notes==
{{reflist}}