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User:CPO675/Sandbox 1

CPO675 — Sat, 01 Aug 2026 14:00:02 GMT

Every people before Muhammad will face a supernatural destruction

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	==== '''Every people before Muhammad will face a supernatural destruction''' ====		==== '''Every people before Muhammad will face a supernatural destruction''' ====

			==== Unbelieving towns will face a Supernatural destruction ====

	The Quran states that around the vicinity of Arabia there existed cities and tribes destroyed by Allah for rejecting his messengers and Islam. All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":43">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to '''travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":43" />{{Quote\|{{Quran\|17\|58}}\|There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.}}Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":33">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":33" />{{Quote\|{{Quran\|41\|13}}\|If they turn away, say ‘I warn you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd’}}{{Quote\|{{Quran-range\|15\|2\|5}}\|Leave them to eat and enjoy and to be diverted by longings. Soon they will know<br> And not We destroyed any town but (there was) for it a decree known.<br> No people can hasten or delay the term already fixed for them.}}Cf: {{Quran-range\|7\|97\|98}}, {{Quran-range\|17\|68\|69}}, {{Quran\|16\|45}}, {{Quran\|65\|8-9}}, {{Quran\|19\|74-75}}.		The Quran states that around the vicinity of Arabia there existed cities and tribes destroyed by Allah for rejecting his messengers and Islam. All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":43">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to '''travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":43" />{{Quote\|{{Quran\|17\|58}}\|There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.}}Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":33">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":33" />{{Quote\|{{Quran\|41\|13}}\|If they turn away, say ‘I warn you of a thunderbolt like the thunderbolt of ʿĀd and Thamūd’}}{{Quote\|{{Quran-range\|15\|2\|5}}\|Leave them to eat and enjoy and to be diverted by longings. Soon they will know<br> And not We destroyed any town but (there was) for it a decree known.<br> No people can hasten or delay the term already fixed for them.}}Cf: {{Quran-range\|7\|97\|98}}, {{Quran-range\|17\|68\|69}}, {{Quran\|16\|45}}, {{Quran\|65\|8-9}}, {{Quran\|19\|74-75}}.

	In each specific example presented in the Qur'an (e.g. the people of A'ad, Thamud, Midian, Lut [[Lut\|(Lot)]], and Pharoah's army), the destruction of the disbelievers is sudden and total. Archaeological research, by contrast, has revealed that historical cities and tribes were only gradually ruined by natural disasters, famine, wars, migration, or neglect, often taking years or decades to unfold. In this respect, the Qur'an appears to have adopted and adapted contemporary Arabian myths regarding the destruction of neighboring cities, some of which may not have existed. In the Qur'an:		We are told the solitary exception is the town of Jonah ''(Yūnus)'', an unnamed in the Qur'an with over 100,000 people ({{Quran\|37\|147-148}}) though said to commonly understood to be Nineveh in traditional Islam exegesis. They were close to punishment but ended up believing in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp.151.'' 2018</ref>{{Quote\|{{Quran\|10\|98}}\|<b>Then has there not been a [single] city that believed</b> so its faith benefited it except the people of Jonah? When they believed, <b>We removed from them the punishment of disgrace in worldly life</b> and gave them enjoyment for a time.}}In each specific example presented in the Qur'an (e.g. the people of A'ad, Thamud, Midian, Lut [[Lut\|(Lot)]], and Pharoah's army), the destruction of the disbelievers is sudden and total. Archaeological research, by contrast, has revealed that historical cities and tribes were only gradually ruined by natural disasters, famine, wars, migration, or neglect, often taking years or decades to unfold. In this respect, the Qur'an appears to have adopted and adapted contemporary Arabian myths regarding the destruction of neighboring cities, some of which may not have existed. In the Qur'an:

	* The people of ''Thamūd'' are killed instantly by an earthquake {{Quran\|7\|78}} or thunderous blast {{Quran\|11\|67}}, {{Quran-range\|41\|13\|17}}, {{Quran\|51\|44}}, {{Quran\|69\|5}}.		* The people of ''Thamūd'' are killed instantly by an earthquake {{Quran\|7\|78}} or thunderous blast {{Quran\|11\|67}}, {{Quran-range\|41\|13\|17}}, {{Quran\|51\|44}}, {{Quran\|69\|5}}.
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	* The people of Sheba (''Saba'') (considered to be in Southern Arabia; modern day Yemen) have a dam destroyed by Allāh that floods them, and their previously healthy fruit-producing gardens are replaced by bitter, poor quality plants<ref>See tafsirs on [https://quranx.com/Tafsirs/34.14 Q34:14], [https://quranx.com/Tafsirs/34.15 Q34:15] & [https://quranx.com/Tafsirs/34.16 Q34:16]</ref> in {{Quran\|34\|14-16}}.<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 73).'' Kindle Edition.</ref>		* The people of Sheba (''Saba'') (considered to be in Southern Arabia; modern day Yemen) have a dam destroyed by Allāh that floods them, and their previously healthy fruit-producing gardens are replaced by bitter, poor quality plants<ref>See tafsirs on [https://quranx.com/Tafsirs/34.14 Q34:14], [https://quranx.com/Tafsirs/34.15 Q34:15] & [https://quranx.com/Tafsirs/34.16 Q34:16]</ref> in {{Quran\|34\|14-16}}.<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 73).'' Kindle Edition.</ref>
	* Similarly an unnamed town is sent three also unnamed messengers in {{Quran\|36\|13-32}}, who's identities have differed in traditional Islamic scholarship,<ref>E.g. see commentaries on [https://quranx.com/Tafsirs/36.13 Q36:13] & [https://quranx.com/tafsirs/36.14 Q36:14], and the later verses in the story.</ref> who are rejected and so the rejectors are killed with a cry/shout (''ṣayḥatan)'' ({{Quran\|36\|29}}).		* Similarly an unnamed town is sent three also unnamed messengers in {{Quran\|36\|13-32}}, who's identities have differed in traditional Islamic scholarship,<ref>E.g. see commentaries on [https://quranx.com/Tafsirs/36.13 Q36:13] & [https://quranx.com/tafsirs/36.14 Q36:14], and the later verses in the story.</ref> who are rejected and so the rejectors are killed with a cry/shout (''ṣayḥatan)'' ({{Quran\|36\|29}}).
	* We are told the solitary exception is the town of Jonah ''(Yūnus)'', an unnamed in the Qur'an with over 100,000 people ({{Quran\|37\|147-148}}) though said to commonly understood to be Nineveh in traditional Islam exegesis. They were close to punishment but ended up believing in whole, and were therefore spared the Earthly punishment.<~~ref~~>~~Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref>~~		<s>The actual locations of these towns or tribes is unknown. Midian in particular was a wide geographical desert region rather than a particular location or city, which makes archaeological investigation difficult.</s>
	{{Quote\|{{Quran\|10\|98}}\|<b>Then has there not been a [single] city that believed</b> so its faith benefited it except the people of Jonah? When they believed, <b>We removed from them the punishment of disgrace in worldly life</b> and gave them enjoyment for a time.}}The actual locations of these towns or tribes is unknown. Midian in particular was a wide geographical desert region rather than a particular location or city, which makes archaeological investigation difficult.

	== Ever ==		== Ever ==

Muhammad's Marriages

Asmith — Fri, 31 Jul 2026 20:40:35 GMT

fixing language

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	\|Mary, mother of Jesus		\|Mary, mother of Jesus
	\|The Afterlife.		\|The Afterlife.
	\|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Virgin Mary. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range\|3\|33\|51}}; {{Quran-range\|19\|16\|40}}; {{Quran\|21\|91}}; {{Quran\|66\|12}}.</ref><ref>{{Bukhari\|\|\|3432\|darussalam}}</ref><ref>{{Muslim\|\|2430\|reference}}.</ref> The Qur'an refers several times to Mary, praising her chastity and affirming the virgin birth of Jesus. The scriptures describing their ~~marraige~~ state that she ~~lived~~ in a beautiful jewelled palace in Paradise next to Khadijah's.		\|According to some sources of varying authenticity, Muhammad said that Allah had wedded him in Heaven to the Virgin Mary. Authentic sources quote Muhammad describing her as one of 'the four perfect women'.<ref>{{Quran-range\|3\|33\|51}}; {{Quran-range\|19\|16\|40}}; {{Quran\|21\|91}}; {{Quran\|66\|12}}.</ref><ref>{{Bukhari\|\|\|3432\|darussalam}}</ref><ref>{{Muslim\|\|2430\|reference}}.</ref> The Qur'an refers several times to Mary, praising her chastity and affirming the virgin birth of Jesus. The scriptures describing their marriage state that she lives in a beautiful jewelled palace in Paradise next to Khadijah's.
	\|		\|
	*Ibn Kathir<ref name=":0">{{Citation\|title=al-Bidaya wal-Nihayah\|author=Ibn Kathir\|trans_title=From the Beginning to the End\|url=https://app.turath.io/book/4445\|publisher=Maktabah al-Shamilah\|volume=2\|pages=431}}</ref>		*Ibn Kathir<ref name=":0">{{Citation\|title=al-Bidaya wal-Nihayah\|author=Ibn Kathir\|trans_title=From the Beginning to the End\|url=https://app.turath.io/book/4445\|publisher=Maktabah al-Shamilah\|volume=2\|pages=431}}</ref>
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	Fatima’s father was a minor chief, and he was still alive when she married Muhammad.<ref>Guillaume/Ishaq 570ff shows her father as a military commander of some authority. {{Abu Dawud\|\|2927\|darussalam}} shows that he survived to the caliphate of Umar.</ref> Hence, she was not poor at the time of her marriage to Muhammad.		Fatima’s father was a minor chief, and he was still alive when she married Muhammad.<ref>Guillaume/Ishaq 570ff shows her father as a military commander of some authority. {{Abu Dawud\|\|2927\|darussalam}} shows that he survived to the caliphate of Umar.</ref> Hence, she was not poor at the time of her marriage to Muhammad.

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

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

Conquest of Khaybar

Asmith — Fri, 31 Jul 2026 20:31:09 GMT

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	{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}		{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}
	[[File:khbr.jpeg\|right\|thumb\|250px\|The Muslim army arrives at Khyber. From Akram Zuʻaytir & Darwish Al-Muqdadi's Tārīkhunā bi-uslūb qaṣaṣī (Our History in a Narrative style), 1935]]		[[File:khbr.jpeg\|right\|thumb\|250px\|The Muslim army arrives at Khyber. From Akram Zuʻaytir & Darwish Al-Muqdadi's Tārīkhunā bi-uslūb qaṣaṣī (Our History in a Narrative style), 1935]]
	According to the Islamic tradition in 628 AD the prophet [[Muhammad]] led an army of Muslims against the fortified Jewish oasis of Khaybar <ref>Watt 1956, pg. 341.</ref>. Muhammad and the companions launched this assault as the culmination of years of struggle against the Jews of Arabia and their pagan allies. After much struggle the fortresses of ~~Khaibar~~ were overtaken one by one. The Jews were allowed to leave, and those who stayed paid the [[jizya]] and ~~become~~, according to the Islamic tradition, the first dhimmis. Muhammad took the wife of the leader of the Khaybar Jews, [[Safiyya]], as his wife, and tortured her husband Kinana to death in order to find his treasure, according to ibn Hisham and Tabari (themselves relating ibn Ishaq's account). In the aftermath of the victory, Muhammad ate of a sheep cooked by a local Jewish woman who had lost family in the battle. She poisoned the shoulder after finding out it was Muhammad's favorite part of the animal to eat. Muhammad spit the piece out without swallowing, but according to the Hadith it would later lead to his death. Despite this, the victory of the Muslims over the Jews at Khaybar was widely celebrated by the early Muslims, and the chant "Khaybar, Khaybar, ya yahuud, jaysh Muhammad saya'uud" "Khaybar, Khaybar O Jews, the army of Muhammad shall return" has in modern times become an invocation of bellicosity against the Jews by Arab and Muslim forces such as Hezbollah, Hamas, the Islamic Republic of Iran, Arab nationalists, and Islamist activists the world over.		According to the Islamic tradition in 628 AD the prophet [[Muhammad]] led an army of Muslims against the fortified Jewish oasis of Khaybar <ref>Watt 1956, pg. 341.</ref>. Muhammad and the companions launched this assault as the culmination of years of struggle against the Jews of Arabia and their pagan allies. After much struggle the fortresses of Khaybar were overtaken one by one. The Jews were allowed to leave, and those who stayed paid the [[jizya]] and became, according to the Islamic tradition, the first dhimmis. Muhammad took the wife of the leader of the Khaybar Jews, [[Safiyya]], as his wife, and tortured her husband Kinana to death in order to find his treasure, according to ibn Hisham and Tabari (themselves relating ibn Ishaq's account). In the aftermath of the victory, Muhammad ate of a sheep cooked by a local Jewish woman who had lost family in the battle. She poisoned the shoulder after finding out it was Muhammad's favorite part of the animal to eat. Muhammad spit the piece out without swallowing, but according to the Hadith it would later lead to his death. Despite this, the victory of the Muslims over the Jews at Khaybar was widely celebrated by the early Muslims, and the chant "Khaybar, Khaybar, ya yahuud, jaysh Muhammad saya'uud" "Khaybar, Khaybar O Jews, the army of Muhammad shall return" has in modern times become an invocation of bellicosity against the Jews by Arab and Muslim forces such as Hezbollah, Hamas, the Islamic Republic of Iran, Arab nationalists, and Islamist activists the world over.

	==Background==		==Background==

User:CPO675/Sandbox 1

CPO675 — Fri, 31 Jul 2026 18:00:09 GMT

Supernatural destruction of cities (the punishment stories)

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 == Ever ==
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 {{Quote|{{Quran|26|187}}|Make a fragment of the sky falls upon us, should you be truthful.’}}
 '''Bring out Arabic'''

Historical Errors in the Quran

CPO675 — Fri, 31 Jul 2026 17:41:56 GMT

Supernatural destruction of cities (the punishment stories): Added another verse where the people of Lot's destruction occurs, and Midian.

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	* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.		* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.
	* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).		* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).
	* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36}}.		* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36-37}}.
	* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}.		* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}, {{Quran\|15\|74}}.
	* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.		* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.
	* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>		* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>

User:CPO675/Sandbox 1

CPO675 — Fri, 31 Jul 2026 17:37:16 GMT

Supernatural destruction of cities (the punishment stories)

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	The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.		The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.

	All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10)'''.<ref name=":42" />'''''{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}We are told the solitary exception is the town of Yūnus (Jonah), an unnamed in the Qur'an with over 100,000 people {{Quran\|37\|147-148}} though said to commonly understood to be Nineveh in traditional Islam exegesis, who believed in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref> {{Quran\|10\|98}} [no evidence of this large town having this other than religious scripture - show size vs avg town] {{Quote\|{{Quran\|10\|98}}\|Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.}}		All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10)'''.<ref name=":42" />'''''{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}We are told the solitary exception is the town of Yūnus (Jonah), an unnamed in the Qur'an with over 100,000 people {{Quran\|37\|147-148}} though said to commonly understood to be Nineveh in traditional Islam exegesis, who believed in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref> {{Quran\|10\|98}} [no evidence of this large town having this other than religious scripture - show size vs avg town] {{Quote\|{{Quran\|10\|98}}\|<b>Then has there not been a [single] city that believed</b> so its faith benefited it except the people of Jonah? When they believed, <b>We removed from them the punishment of disgrace in worldly life</b> and gave them enjoyment for a time.}}

	(cf: {{Quran\|37\|147-148}})		(cf: {{Quran\|37\|147-148}})


			Direct - destroyed previous messengers {{Quran\|65\|8-9}}, {{Quran\|19\|74-75}}.

			Outside direct references, Meccans are questioned about fearing God's sudden destruction {{Quran-range\|7\|97\|98}}, {{Quran-range\|17\|68\|69}}, {{Quran\|16\|45}}, {{Quran\|16\|16-17}}, {{Quran\|34\|9}}

			Just like Allah regularly destroyed past non-believers (via a supernatural cause such as swallowing them into the Earth) for not following prophets or sinning {{Quran\|29\|40}} {{Quran\|28\|81-82}}



			Shuy'an Midian also getting destroyed {{Quran\|29\|36-37}}

			Lot {{Quran\|15\|74}}

	==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====		==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====
	To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeatedly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?		To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeatedly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?
	{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}
	Get further list		Get further list
	{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.}}
			{{Quran\|8\|31-32}}

			{{Quote\|{{Quran\|8\|31-32}}\|When Our signs are recited to them, they say, ‘We have heard already. If we want, we [too] can say like this. These are nothing but myths of the ancients.’ And when they said, ‘O Allah, if this be the truth from You, rain down upon us stones from the sky, or bring us a painful punishment.’}}

			{{Quran\|26\|187}}

			{{Quote\|{{Quran\|26\|187}}\|Make a fragment of the sky falls upon us, should you be truthful.’}}

	'''Bring out Arabic'''		'''Bring out Arabic'''

Sahih

Asmith — Fri, 31 Jul 2026 14:58:58 GMT

Mat'n

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	This refers to the reputation of each Muslim sub narrator in the isnad. Each 'link' in the chain must be established first, then the reputation/character of each 'link' must be evaluated. If they were known as a pious, honest Muslim, then the narration passes this criteria; however if one (or more) of the 'links' was a known liar, or had doubtful character, then the narration did not pass and was rejected.		This refers to the reputation of each Muslim sub narrator in the isnad. Each 'link' in the chain must be established first, then the reputation/character of each 'link' must be evaluated. If they were known as a pious, honest Muslim, then the narration passes this criteria; however if one (or more) of the 'links' was a known liar, or had doubtful character, then the narration did not pass and was rejected.

	===~~Mat'n~~===		===Matn===
	The contents of the narration must not be in contradiction with the Qur'an. For example, there are narrations that state that [[Muhammads Miracles\|Muhammad performed miracles]]; but the Qur'an makes clear that he did ''not'' - so even though some of these 'miracle' ahadith can be found in the Sahih collections, they fail this criteria, so they should be discarded as 'sahih.' The exception to this rule are of course, the narrations regarded by scholars to be Qudsi (hadith which contain non-Qur'anic words from Allah, repeated by Muhammad). These narrations may contradict the Qur'an, but this does not mean they are not Sahih.		The contents of the narration must not be in contradiction with the Qur'an. For example, there are narrations that state that [[Muhammads Miracles\|Muhammad performed miracles]]; but the Qur'an makes clear that he did ''not'' - so even though some of these 'miracle' ahadith can be found in the Sahih collections, they fail this criteria, so they should be discarded as 'sahih.' The exception to this rule are of course, the narrations regarded by scholars to be Qudsi (hadith which contain non-Qur'anic words from Allah, repeated by Muhammad). These narrations may contradict the Qur'an, but this does not mean they are not Sahih.

Muhammad's Marriages

Asmith — Fri, 31 Jul 2026 14:56:28 GMT

updating language score

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

User:CPO675/Sandbox 1

CPO675 — Thu, 30 Jul 2026 21:36:47 GMT

Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came

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	==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====		==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====
	To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up ~~repeadly~~ was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?		To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeatedly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?
	{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}
	Get further list		Get further list
	{{Quote\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers~~.\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis~~.}}		{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.}}
	'''Bring out Arabic'''		'''Bring out Arabic'''

User:IbnPinker/Sandbox1

IbnPinker — Thu, 30 Jul 2026 19:57:18 GMT

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	Sadeghi, Behnam and Mohsen Goudarzi. "[https://doi.org/10.1515/islam-2011-0025 Ṣan‘ā’ 1 and the Origins of the Qur’ān]." ''Der Islam'' 87 (2012): 1-129.		Sadeghi, Behnam and Mohsen Goudarzi. "[https://doi.org/10.1515/islam-2011-0025 Ṣan‘ā’ 1 and the Origins of the Qur’ān]." ''Der Islam'' 87 (2012): 1-129.

	== ~~The development of~~ Islamic theology ==		== Islamic theology ==

			=== The development of Islamic theology ===
	Crone, Patricia and Martin Hinds. ''[https://www.cambridge.org/us/universitypress/subjects/history/middle-east-history/gods-caliph-religious-authority-first-centuries-islam?format=PB&isbn=9780521541114 God's Caliph: Religious Authority in the First Centuries of Islam]''. Cambridge University Press (1986). 164pp.		Crone, Patricia and Martin Hinds. ''[https://www.cambridge.org/us/universitypress/subjects/history/middle-east-history/gods-caliph-religious-authority-first-centuries-islam?format=PB&isbn=9780521541114 God's Caliph: Religious Authority in the First Centuries of Islam]''. Cambridge University Press (1986). 164pp.

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	Stroumsa, Sarah. ''[https://doi.org/10.1163/9789004452848 Freethinkers of Medieval Islam: Ibn al-Rāwandī, Abū Bakr al-Rāzī, and Their Impact on Islamic Thought]''. Brill, 1999). 261pp.		Stroumsa, Sarah. ''[https://doi.org/10.1163/9789004452848 Freethinkers of Medieval Islam: Ibn al-Rāwandī, Abū Bakr al-Rāzī, and Their Impact on Islamic Thought]''. Brill, 1999). 261pp.

	== ~~The development~~ of Islamic law ==		=== Endogenous critiques of Islamic theology ===
			Abu Zayd, Nasr Hamid. [https://doi.org/10.2307/j.ctt1z27jc8 ''Critique of Religious Discourse'' [''Naqd al-Khiṭāb al-Dīnī''<nowiki>]</nowiki>]. Translated by Jonathan Wright. Yale University Press (2018 [1994]). 320pp.

			Al-Azm, Sadik J. [https://gerlachpress.com/index.php?title=Sadik+J.+Al-Azm%3A+Critique+of+Religious+Thought.+First+English+Translation+of+naqd+al-fikr+ad-dini&art_no=9783940924445 ''Critique of Religious Thought'' [''Naqd al-Fikr al-Dīnī''<nowiki>]</nowiki>]. Gerlach Press (2014 [1969]). 240pp.

			== Islamic law ==
	Auda, Jasser. ''[https://www.kubepublishing.com/collections/quran/products/a-critique-of-the-abrogation-theory-in-islam-1 A Critique of the Theory of Abrogation]''. Translated and edited by Adil Salahi. Kube Publishing (2019). 160pp.		Auda, Jasser. ''[https://www.kubepublishing.com/collections/quran/products/a-critique-of-the-abrogation-theory-in-islam-1 A Critique of the Theory of Abrogation]''. Translated and edited by Adil Salahi. Kube Publishing (2019). 160pp.

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	Schacht, Joseph. ''[https://archive.org/details/schacht-joseph-the-origins-of-muhamaddan-jurisprudence The Origins of Muhammadan Jurisprudence]''. Oxford University Press (1950). 348pp.		Schacht, Joseph. ''[https://archive.org/details/schacht-joseph-the-origins-of-muhamaddan-jurisprudence The Origins of Muhammadan Jurisprudence]''. Oxford University Press (1950). 348pp.

			=== 'Islamic economics and finance' ===
			Kuran, Timur. ''[https://doi.org/10.2307/j.ctt7srdj Islam and Mammon: The Economic Predicaments of Islamism]''. Princeton University Press (2004). 240pp.

			Kuran, Timur. ''[https://doi.org/10.1515/9781400836017 The Long Divergence: How Islamic Law Held Back the Middle East]''. Princeton University Press (2012). 424pp.

			Kuran, Timur. ''[https://doi.org/10.1017/9781009320009 Freedoms Delayed: Political Legacies of Islamic Law in the Middle East].'' Cambridge University Press (2023). 410pp.

			== Islam and scientific progress ==
			Renan, Ernest. "[https://doi.org/10.7312/rena17430-014 <nowiki>Islam and Science [L'Islamism et la Science]</nowiki>]," translated by M. F. N. Giglioli. In ''What is a Nation? And Other Political Writings'', 264-280. Columbia University Press (2018 [1882]).

	== Social history of the Muslim world ==		== Social history of the Muslim world ==

MediaWiki:Minerva.css

Exmoose — Wed, 29 Jul 2026 15:23:24 GMT

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	<noinclude>		<noinclude>

MediaWiki:Common.css

Exmoose — Wed, 29 Jul 2026 10:54:02 GMT

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Qur'anic Christology

Asmith — Mon, 27 Jul 2026 02:03:25 GMT

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User:CPO675/Sandbox 1

CPO675 — Sun, 26 Jul 2026 17:16:28 GMT

Every people/city/place pre-Muhammad will be sent a messenger and destroyed before judgement day

← Older revision		Revision as of 17:16, 26 July 2026
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	The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.		The Quran names around the vicinity of Arabia cities and tribes destroyed by Allah for rejecting his messengers and Islam.

	All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to ~~'''~~travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10).<ref name=":42" />{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}'''Bring out Arabic'''		All towns are said to experience this, an idea which is linked to that of each having its own Messenger.<ref>Durie, Mark. ''The Qur'an and Its Biblical Reflexes: Investigations Into the Genesis of a Religion. pp 49 - 50.'' 2018. Lexington books.</ref> Durie (2018) notes; a ''repeated formulaic system is kam ahlaknā / qaṣamnā (qablahum / min qab lihim / min qablikum) min qarnin / mina l‑qurūni / min qaryatin “how many generations/towns (before them/you) did we destroy/shatter!” (Q6:6; Q7:4; Q10:13; Q17:17; Q19:74, 98; Q20:128; Q21:11; Q36:31; Q50:36)'' is used (along with others) to further highlight this point.<ref name=":42">Ibid. pp. 49.</ref> Drawing on another recurring formula, the Qur'an frequently urges its audience to travel through the earth and observe''<nowiki/>' how Allah brought destruction upon sinners of the past, i.e. visible ruins (Q3:137; Q6:11; Q12:109; Q16:36; Q27:69; Q29:20; Q30:9, 42; Q35:44; Q40:21, 82; Q47:10)'''.<ref name=":42" />'''''{{Quote\|{{Quran\|17\|58}}\|<b>There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment.</b> That has been written in the Book.}}We are told the solitary exception is the town of Yūnus (Jonah), an unnamed in the Qur'an with over 100,000 people {{Quran\|37\|147-148}} though said to commonly understood to be Nineveh in traditional Islam exegesis, who believed in whole, and were therefore spared the Earthly punishment.<ref>Mark Durie. ''The Qur’an and Its Biblical Reflexes. pp 49, Kindle Edition pp151.'' 2018</ref> {{Quran\|10\|98}} [no evidence of this large town having this other than religious scripture - show size vs avg town] {{Quote\|{{Quran\|10\|98}}\|Then has there not been a [single] city that believed so its faith benefited it except the people of Jonah? When they believed, We removed from them the punishment of disgrace in worldly life and gave them enjoyment for a time.}}

			(cf: {{Quran\|37\|147-148}})

			==== Arguments of temporal punishment threat from unbelievers - a big point of contention as to why not to believe Muhammad - the magical supernatural destruction of the never came ====
			To Muhammad's contemporaries, who's words and arguments are often paraphrased in the Qur'an,<ref>Reynolds, Gabriel. (2023). ''Their Very Words? A Preliminary Evaluation of Reported Speech in the Qurʾan.'' Journal of Near Eastern Studies. 82. 197-211. 10.1086/727011. </ref> the biggest? contention in Meccan verses brought up repeadly was the delay of this punishment, often mocking Muhammad's prediction/threat. Marshall quotes many verses?
			{{Quote\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.\|And when our signs were being recited to them, they said, ‘… this is nothing but the fairy-tales of the ancients.’ And when they said, ‘O God, if this be indeed the truth from you, then rain down upon us stones out of heaven, or bring us a painful punishment.’}}
			Get further list
			{{Quote\|It appears that this mocking request for the threatened punishment to fall was a recurrent feature of Muhammad’s encounters with the unbelieving Meccans. It occurs in passages such as 13:6 and 26:204 (‘What, do they seek to hasten our punishment?’), where Muhammad’s Meccan contemporaries are directly quoted, and also, implicitly, in passages such as 7:70, 29:29 and 46:22, where it is placed on the lips of past generations of unbelievers.\|Marshall, David. <i>God, Muhammad and the Unbelievers (Kindle Edition. pp. 58).</i> Taylor & Francis.}}
			'''Bring out Arabic'''

	Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":32">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":32" />		Each example is told in a common literary narrative structure known in academia as a 'punishment story/narrative'. These narratives follow a pattern: A prophet is sent to an unbelieving community by God with a message (to worship God alone and to live righteously). The community rejects the prophet and mocks or opposes him. Despite warnings, the people persist in disbelief. Eventually, God punishes the community, often through a natural disaster or sudden destruction, as a sign of divine justice.<ref name=":32">Marshall, D. (2018). ''Punishment Stories. In Encyclopaedia of the Qur'ān Online.'' Brill. <nowiki>https://doi.org/10.1163/1875-3922_q3_EQCOM_00162</nowiki></ref> These narratives are a recurring rhetorical and theological structure in the Qur'an, particularly in the Meccan suras, where the Qur'an recounts stories of previous prophets send to their communities to warn their contemporaries of the consequences of rejecting divine guidance, of which Muhammad is the latest in the line of these messengers.<ref name=":32" />

Shari'ah (Islamic Law)

Asmith — Sat, 25 Jul 2026 19:49:26 GMT

fixing language

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Word Count Miracles in the Qur'an

Asmith — Fri, 24 Jul 2026 06:37:28 GMT

fixing language and updating score

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Qur'an, Hadith and Scholars:Zakat and Sadaqah

Asmith — Sun, 19 Jul 2026 03:09:51 GMT

updating reference score

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	{{QuranHadithScholarsIndex}}		{{QuranHadithScholarsIndex}}

Sahih

Asmith — Sun, 19 Jul 2026 03:07:31 GMT

updating language and score

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	{{QualityScore\|Lead=4\|Structure=3\|Content=2\|Language=3\|References=1}}		{{QualityScore\|Lead=4\|Structure=3\|Content=2\|Language=4\|References=1}}
	'''Sahih''' (صَحِيْح) is an Arabic word that means genuine/authentic/sound/correct. It is used in classification of [[hadith\|ahadith]] and is the highest level of authenticity given to a narration that passes all of Imam Bukhari's criteria for classification as a sahih hadith. The ahadith (sayings/narrations/reports) are purported contemporaneous accounts about [[Muhammad]], his life, and the life of his [[Sahabah\|companions]]. Whereas the [[Qur'an]] was written down in book form and later codified by Caliph Uthman, the ahadith did not benefit from such a process, but instead were passed down orally from person to person, until a collector of ahadith came to record them (often many hundreds of years later).		'''Sahih''' (صَحِيْح) is an Arabic word that means genuine/authentic/sound/correct. It is used in classification of [[hadith\|ahadith]] and is the highest level of authenticity given to a narration that passes all of Imam Bukhari's criteria for classification as a sahih hadith. The ahadith (sayings/narrations/reports) are purported contemporaneous accounts about [[Muhammad]], his life, and the life of his [[Sahabah\|companions]]. Whereas the [[Qur'an]] was written down in book form and later codified by Caliph Uthman, the ahadith did not benefit from such a process, but instead were passed down orally from person to person, until a collector of ahadith came to record them (often many hundreds of years later).

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	Da'if means that the narration is weak - usually caused by a problem or doubt about the isnad or one or more of the reporters in the isnad. Again this does not mean the narration is an outright forgery, but that it should be supported by stronger narrations.		Da'if means that the narration is weak - usually caused by a problem or doubt about the isnad or one or more of the reporters in the isnad. Again this does not mean the narration is an outright forgery, but that it should be supported by stronger narrations.

	===Maudu===		===Maudu'===
	This classification places the narration at best, as doubtful, and at worst, an outright forgery. This is the weakest of classifications.		This classification places the narration at best, as doubtful, and at worst, an outright forgery. This is the weakest of classifications.

Sahih Bukhari

Asmith — Sun, 19 Jul 2026 02:57:48 GMT

Updating score and language

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	'''Sahih Bukhari''' (in Arabic صحيح البخاري, Ṣaḥīḥ al-Bukhārī) is a collection of [[Hadith\|hadiths]] (narrations) by a central Asian, al-Bukhari, who was born in Bukhara in what is modern-day Uzbekistan around 200 years after the accepted death the prophet Muhammad <ref>Muhammad died 632. Bukhari was born 810.</ref>. He collected narrations which were transmitted only orally for generations and collated them into a book of sayings, stories, and traditions about the Prophet Muhammad and his companions. The collection is called "authentic" (''sahih'') and is considered second only to the Quran in terms of authenticity and authority amongst most Sunni Muslims. The [[Sahih\|"authenticness" of a narration]] are judged by for authenticity according to whether the people in the chain of narrators were good, truthful Muslims in the traditional Sunni reckoning. The most common narrators in Sahih Bukhari from Muhammad's generation are Abu Huraira and Aisha. See also [https://sunnah.com/search/?q=abu+huraira] and [https://sunnah.com/search/?q=narrated+aisha].For each Hadith there is always a long list of narrators, listed as "so and so told so and so" etc. It is also part of "the six books" (الكتب الستة, ''Al-Kutub as-Sittah''), the most trusted hadith collections in Sunni Islam. There are over 7000 narrations in the collection, but there are often different versions of the same story, so the actual number of narrations is less than 3000 <ref>A.C. Brown, Jonathan (2009). Hadith: Muhammad's Legacy in the Medieval and Modern World (Foundations of Islam series). Oneworld Publications. p. 32. ISBN 978-1851686636.</ref>.		'''Sahih Bukhari''' (in Arabic صحيح البخاري, Ṣaḥīḥ al-Bukhārī) is a collection of [[Hadith\|hadiths]] (narrations) by a central Asian, al-Bukhari, who was born in Bukhara in what is modern-day Uzbekistan around 200 years after the accepted death the prophet Muhammad <ref>Muhammad died 632. Bukhari was born 810.</ref>. He collected narrations which were transmitted only orally for generations and collated them into a book of sayings, stories, and traditions about the Prophet Muhammad and his companions. The collection is called "authentic" (''sahih'') and is considered second only to the Quran in terms of authenticity and authority amongst most Sunni Muslims. The [[Sahih\|"authenticness" of a narration]] are judged by for authenticity according to whether the people in the chain of narrators were good, truthful Muslims in the traditional Sunni reckoning. The most common narrators in Sahih Bukhari from Muhammad's generation are Abu Huraira and Aisha. See also [https://sunnah.com/search/?q=abu+huraira] and [https://sunnah.com/search/?q=narrated+aisha].For each Hadith there is always a long list of narrators, listed as "so and so told so and so" etc. It is also part of "the six books" (الكتب الستة, ''Al-Kutub as-Sittah''), the most trusted hadith collections in Sunni Islam. There are over 7000 narrations in the collection, but there are often different versions of the same story, so the actual number of narrations is less than 3000 <ref>A.C. Brown, Jonathan (2009). Hadith: Muhammad's Legacy in the Medieval and Modern World (Foundations of Islam series). Oneworld Publications. p. 32. ISBN 978-1851686636.</ref>.

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	==~~Conclusion~~==		==Contents==
	Sahih Bukhari is a collection of narrations from people who lived with Muhammad. The word "sahih" means "authentic", but modern scholars working mostly in the west have questioned their authenticity due to the large gulf in time between when they were collected and when the events they claim to narrate took place. Nevertheless this collection is considered to be the most authentic by most Sunni Muslims.		Sahih Bukhari is a collection of narrations from people who lived with Muhammad. The word "sahih" means "authentic", but modern scholars working mostly in the west have questioned their authenticity due to the large gulf in time between when they were collected and when the events they claim to narrate took place. Nevertheless this collection is considered to be the most authentic by most Sunni Muslims.

Sahih Muslim

Asmith — Sun, 19 Jul 2026 02:46:33 GMT

updating language score

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	The Sahih Muslim (صحيح مسلم) is one of the most esteemed collections of [[hadith]] in Sunni Islamic jurisprudence, second only to the collection of [[Sahih Bukhari]]. It was compiled by scholar Abu Alhusayn Muslim bin Al-Hajaaj bin Ward bin Kushadh Al-Qusayri Al-Nisaburi (أبو الحسين مسلم بن الحجاج بن مسلم بن ورد بن كوشاذ القشيري النيسابوري). Along with Sahih Bukhari, Sahih Muslim forms the core of the traditions around the prophet Muhammad, which are the foundation of [[fiqh]].		The Sahih Muslim (صحيح مسلم) is one of the most esteemed collections of [[hadith]] in Sunni Islamic jurisprudence, second only to the collection of [[Sahih Bukhari]]. It was compiled by scholar Abu Alhusayn Muslim bin Al-Hajaaj bin Ward bin Kushadh Al-Qusayri Al-Nisaburi (أبو الحسين مسلم بن الحجاج بن مسلم بن ورد بن كوشاذ القشيري النيسابوري). Along with Sahih Bukhari, Sahih Muslim forms the core of the traditions around the prophet Muhammad, which are the foundation of [[fiqh]].

Riba (Usury)

Asmith — Sun, 19 Jul 2026 02:35:39 GMT

updated page score

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	{{QualityScore\|Lead=2\|Structure=2\|Content=2\|Language=3\|References=2}}'''Riba''' (ربا; lit. "increase") is a financial concept from pre-Islamic times adopted by [[Shari'ah (Islamic Law)\|Islamic law]] which is similar to usurious interest. Despite generally being understood by common Muslims as referring to any form of interest whatsoever, the exact nature of Riba is not clearly outlined in Islamic [[scriptures]] and is thus widely debated among traditional Islamic scholars. In addition to contrary indications as to the meaning of Riba in scripture, there exist no [[Sahih\|authentic]] [[hadith]] which attempts to define Riba in universally applicable terms, although examples are given for what constitutes Riba in the case of specific items (such as gold and wheat).<ref>{{Bukhari\|\|\|2174\|darussalam}}</ref> <ref name=":0">{{Citation\|title=Encyclopaedia of Islam\|publisher=E.J. Brill\|volume=8 NED-SAM\|editor1=C.E. Bosworth\|editor2=E. van Donzel\|editor3=W.P. Heinrichs\|editor4=G. Lecomte\|edition=New Edition [2nd]\|location=Leiden\|chapter=Riba\|pages=491-493\|publication-date=1995\|isbn=90 04 09834 8}}</ref> Nonetheless, Riba is mentioned and prohibited in grave terms by the Quran several times. In a hadith in Sahih Bukhari, Umar is reported to have said, "I wish Allah's Apostle had not left us before he had given us definite verdicts concerning three matters." One of three matters, Umar says, is the "various types of Riba".<ref>{{Bukhari\|\|\|5588\|darussalam}}</ref>		{{QualityScore\|Lead=2\|Structure=2\|Content=2\|Language=4\|References=2}}'''Riba''' (ربا; lit. "increase") is a financial concept from pre-Islamic times adopted by [[Shari'ah (Islamic Law)\|Islamic law]] which is similar to usurious interest. Despite generally being understood by common Muslims as referring to any form of interest whatsoever, the exact nature of Riba is not clearly outlined in Islamic [[scriptures]] and is thus widely debated among traditional Islamic scholars. In addition to contrary indications as to the meaning of Riba in scripture, there exist no [[Sahih\|authentic]] [[hadith]] which attempts to define Riba in universally applicable terms, although examples are given for what constitutes Riba in the case of specific items (such as gold and wheat).<ref>{{Bukhari\|\|\|2174\|darussalam}}</ref> <ref name=":0">{{Citation\|title=Encyclopaedia of Islam\|publisher=E.J. Brill\|volume=8 NED-SAM\|editor1=C.E. Bosworth\|editor2=E. van Donzel\|editor3=W.P. Heinrichs\|editor4=G. Lecomte\|edition=New Edition [2nd]\|location=Leiden\|chapter=Riba\|pages=491-493\|publication-date=1995\|isbn=90 04 09834 8}}</ref> Nonetheless, Riba is mentioned and prohibited in grave terms by the Quran several times. In a hadith in Sahih Bukhari, Umar is reported to have said, "I wish Allah's Apostle had not left us before he had given us definite verdicts concerning three matters." One of three matters, Umar says, is the "various types of Riba".<ref>{{Bukhari\|\|\|5588\|darussalam}}</ref>

	The lack of clarity regarding the nature of Riba combined with the difficulty of conducting commerce and managing large-scale economies without the use of basic types of interest has created significant obstacles for the implementation of Islamic economic ideas in the world today.<ref name=":0" /> In medieval times in Muslim as well as Christian lands, difficulties with the simultaneous prohibition on and need for interest-based loans sometimes led to the use of Jewish bankers as middlemen who were comfortable transacting in interest. These same difficulties led to the creation of technical legal loopholes whereby interest would effectively be permitted by certain [[Madh'hab\|schools (madhhabs) of Islamic law]].<ref name=":0" />		The lack of clarity regarding the nature of Riba combined with the difficulty of conducting commerce and managing large-scale economies without the use of basic types of interest has created significant obstacles for the implementation of Islamic economic ideas in the world today.<ref name=":0" /> In medieval times in Muslim as well as Christian lands, difficulties with the simultaneous prohibition on and need for interest-based loans sometimes led to the use of Jewish bankers as middlemen who were comfortable transacting in interest. These same difficulties led to the creation of technical legal loopholes whereby interest would effectively be permitted by certain [[Madh'hab\|schools (madhhabs) of Islamic law]].<ref name=":0" />

Qur'an

Asmith — Sun, 19 Jul 2026 02:06:28 GMT

updated language score

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	The '''Qur'ān''' (القرآن) is the central religious text of [[Islam]]. Muslims believe the Qur'an to be the book of divine guidance and direction for mankind. They also consider the text in its original [[Arabic]], to be the literal word of [[Allah]]<ref>[{{Quran-url-only\|2\|23}} Qur'ān, Chapter 2, Verses 23-24]</ref> revealed by the angel Jibreel ([[Gabriel]]) to [[Muhammad]] over a period of twenty-three years<ref>''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers, </ref><ref>[{{Quran-url-only\|17\|106}} Qur'an, Chapter 17, Verse 106]</ref>, and view the Qur'an as God's final revelation.<ref>[{{Quran-url-only\|33\|40}} Qur'an, Chapter 33, Verse 40]</ref><ref>Watton, Victor, (1993), ''A student's approach to world religions:Islam'', Hodder & Stoughton, pg 1. ISBN 0-340-58795-4</ref>		The '''Qur'ān''' (القرآن) is the central religious text of [[Islam]]. Muslims believe the Qur'an to be the book of divine guidance and direction for mankind. They also consider the text in its original [[Arabic]], to be the literal word of [[Allah]]<ref>[{{Quran-url-only\|2\|23}} Qur'ān, Chapter 2, Verses 23-24]</ref> revealed by the angel Jibreel ([[Gabriel]]) to [[Muhammad]] over a period of twenty-three years<ref>''Living Religions: An Encyclopaedia of the World's Faiths,'' Mary Pat Fisher, 1997, page 338, I.B. Tauris Publishers, </ref><ref>[{{Quran-url-only\|17\|106}} Qur'an, Chapter 17, Verse 106]</ref>, and view the Qur'an as God's final revelation.<ref>[{{Quran-url-only\|33\|40}} Qur'an, Chapter 33, Verse 40]</ref><ref>Watton, Victor, (1993), ''A student's approach to world religions:Islam'', Hodder & Stoughton, pg 1. ISBN 0-340-58795-4</ref>

Misrepresentations of Islamic Scripture

Asmith — Sun, 19 Jul 2026 00:43:26 GMT

updating language and language score

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	Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation also occur among those advocating Islam, whether in order to appeal to modern sensibilities or to push certain classical interpretations that are not supported by the Quran itself.		[[Dawah\|Evangelical Islamic discourse]] makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation also occur among those advocating Islam, whether in order to appeal to modern sensibilities or to push certain classical interpretations that are not supported by the Quran itself.

	==Quran==		==Quran==
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	===(109:1-6) To you be your way, and to me mine===		===(109:1-6) To you be your way, and to me mine===
	{{Main\|To You Your Religion and To Me Mine}}''~~Surah~~ Kafiroon'' (literally the chapter about "unbelievers") is frequently cited as an example of the Islamic scriptures endorsing religious pluralism.		{{Main\|To You Your Religion and To Me Mine}}''Surat Kafiroon'' (literally the chapter about "unbelievers") is frequently cited as an example of the Islamic scriptures endorsing religious pluralism.
	{{Quote\|{{Quran\|109\|1-6}}\|Say: O ye that reject Faith! <BR>I worship not that which ye worship,<BR>Nor will ye worship that which I worship. <BR>And I will not worship that which ye have been wont to worship, <BR>Nor will ye worship that which I worship. <BR>To you be your Way, and to me mine.}}		{{Quote\|{{Quran\|109\|1-6}}\|Say: O ye that reject Faith! <BR>I worship not that which ye worship,<BR>Nor will ye worship that which I worship. <BR>And I will not worship that which ye have been wont to worship, <BR>Nor will ye worship that which I worship. <BR>To you be your Way, and to me mine.}}

Magic, Miracles, and the Supernatural in the Qur'an

Asmith — Sun, 19 Jul 2026 00:15:24 GMT

fixing language and score

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Islam and Violence

Asmith — Fri, 17 Jul 2026 03:25:54 GMT

Killings Ordered or Supported by Him: updated language and score

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Mistranslations of Islamic Scripture (English)

Asmith — Fri, 17 Jul 2026 02:34:38 GMT

Muhammad destroys crosses: updating page score

Jinn

Asmith — Sun, 12 Jul 2026 06:12:59 GMT

updated language and score

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	'''Jinn''' (جن‎ ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') or, as Romanized more broadly, '''genies'''<ref>[{{Reference archive\|1=http://en.wiktionary.org/wiki/genie\|2=2012-04-27}} Genie] - Wiktionary, accessed April 27, 2012</ref> are said to be supernatural creatures that occupy a parallel world to that of mankind. Belief in jinn was common in pre-Islamic Arabia, where they were thought to inspire poets and soothsayers.<ref>Britannica.com. History & Society. [https://www.britannica.com/topic/jinni Entry on Jinni.]</ref> Their existence is confirmed in Islam as they are mentioned in the [[Qur'an]], [[hadith]], other [[Islam and Scripture\|Islamic texts]] and Arab folklore. The Jinn are believed to exist in many sub-species themselves, with some living in the air, others as humans on land, and some like "snakes and dogs".<ref>Hughes, Thomas Patrick (1885). "Genii". ''Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies'' . London, UK: W.H.Allen. pp. 134–6. Retrieved 4 October 2019.</ref> Together, the various jinns, humans and angels make up the three sentient creations of [[Allah]]. Like human beings, the jinn can also be good, evil, or neutrally benevolent.<ref>El-Zein, Amira. [http://books.google.com/books?id=H-k9oc9xsuAC&pg=PA116-IA117&lpg=PA116-IA117&dq=Jinn:+Medieval+Islamic+Civilization+-+An+Encyclopaedia&source=bl&ots=TSnTkHUY_j&sig=mXTd96-4uH5A5dpRvcBvgDGjUS4&hl=en&ei=HScES6WOBMLDlAek9IHtAQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CAwQ6AEwAQ#v=onepage&q=Jinn%3A%20Medieval%20Islamic%20Civilization%20-%20An%20Encyclopaedia&f=false "Jinn,"] 420-421, in Meri, Joseph W., ''Medieval Islamic Civilization - An Encyclopedia''.</ref>		'''Jinn''' (جن‎ ''ǧinn'', singular جني ''ǧinnī'' ; variant spelling ''djinn'') or, as Romanized more broadly, '''genies'''<ref>[{{Reference archive\|1=http://en.wiktionary.org/wiki/genie\|2=2012-04-27}} Genie] - Wiktionary, accessed April 27, 2012</ref> are said to be supernatural creatures that occupy a parallel world to that of mankind. Belief in jinn was common in pre-Islamic Arabia, where they were thought to inspire poets and soothsayers.<ref>Britannica.com. History & Society. [https://www.britannica.com/topic/jinni Entry on Jinni.]</ref> Their existence is confirmed in Islam as they are mentioned in the [[Qur'an]], [[hadith]], other [[Islam and Scripture\|Islamic texts]] and Arab folklore. The Jinn are believed to exist in many sub-species themselves, with some living in the air, others as humans on land, and some like "snakes and dogs".<ref>Hughes, Thomas Patrick (1885). "Genii". ''Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies'' . London, UK: W.H.Allen. pp. 134–6. Retrieved 4 October 2019.</ref> Together, the various jinns, humans and angels make up the three sentient creations of [[Allah]]. Like human beings, the jinn can also be good, evil, or neutrally benevolent.<ref>El-Zein, Amira. [http://books.google.com/books?id=H-k9oc9xsuAC&pg=PA116-IA117&lpg=PA116-IA117&dq=Jinn:+Medieval+Islamic+Civilization+-+An+Encyclopaedia&source=bl&ots=TSnTkHUY_j&sig=mXTd96-4uH5A5dpRvcBvgDGjUS4&hl=en&ei=HScES6WOBMLDlAek9IHtAQ&sa=X&oi=book_result&ct=result&resnum=2&ved=0CAwQ6AEwAQ#v=onepage&q=Jinn%3A%20Medieval%20Islamic%20Civilization%20-%20An%20Encyclopaedia&f=false "Jinn,"] 420-421, in Meri, Joseph W., ''Medieval Islamic Civilization - An Encyclopedia''.</ref>

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	The jinn are mentioned frequently in the Qur'an. There is a [[surah]] titled Sūrat al-Jinn (the 72<sup>nd</sup> chapter of the Qur'an), and [[Mistranslations_of_Islamic_Scripture_(English)#.2867:5.29_Shooting_stars\|verse 67:5]] discusses the stars from the "lowest heaven" which are used as missiles against any mischievous jinn that attempts to eavesdrop on conversations between angels.<ref>[http://www.islamawareness.net/Jinn/world.html The World of Jinn] - Invitation to Islam, Issue 4, January 1998</ref>		The jinn are mentioned frequently in the Qur'an. There is a [[surah]] titled Sūrat al-Jinn (the 72<sup>nd</sup> chapter of the Qur'an), and [[Mistranslations_of_Islamic_Scripture_(English)#.2867:5.29_Shooting_stars\|verse 67:5]] discusses the stars from the "lowest heaven" which are used as missiles against any mischievous jinn that attempts to eavesdrop on conversations between angels.<ref>[http://www.islamawareness.net/Jinn/world.html The World of Jinn] - Invitation to Islam, Issue 4, January 1998</ref>

	In Islamic theology jinn were [[Creation\|created]] from smokeless fire by Allah as humans were made of clay.<ref>{{Quran-range\|55\|14\|15}}</ref> According to the Qur'an, a jinn named ''ʾIblīs'' refused to bow to Adam when Allah ordered angels and jinn to do so. For disobeying Allah, he was expelled from [[Heaven\|Paradise]] and called "''Šayṭān''" (Satan). The Qur'an also mentions that Prophet [[Muhammad]] was sent as a prophet to both "humanity and the jinn," and that prophets and messengers were sent to both communities.<ref>{{Quran\|51\|56}}</ref><ref>Muḥammad ibn Ayyūb al-Ṭabarī, ''Tuḥfat al-gharā’ib'', I, p. 68; Abū al-Futūḥ Rāzī, ''Tafsīr-e rawḥ al-jenān va rūḥ al-janān'', pp. 193, 341</ref> In ~~Surah~~ al-Jinn, the Qur'an describes a contingent of jinn being sent by Allah to Muhammad to hear and then convey his message to other jinns.		In Islamic theology jinn were [[Creation\|created]] from smokeless fire by Allah as humans were made of clay.<ref>{{Quran-range\|55\|14\|15}}</ref> According to the Qur'an, a jinn named ''ʾIblīs'' refused to bow to Adam when Allah ordered angels and jinn to do so. For disobeying Allah, he was expelled from [[Heaven\|Paradise]] and called "''Šayṭān''" (Satan). The Qur'an also mentions that Prophet [[Muhammad]] was sent as a prophet to both "humanity and the jinn," and that prophets and messengers were sent to both communities.<ref>{{Quran\|51\|56}}</ref><ref>Muḥammad ibn Ayyūb al-Ṭabarī, ''Tuḥfat al-gharā’ib'', I, p. 68; Abū al-Futūḥ Rāzī, ''Tafsīr-e rawḥ al-jenān va rūḥ al-janān'', pp. 193, 341</ref> In Surat al-Jinn, the Qur'an describes a contingent of jinn being sent by Allah to Muhammad to hear and then convey his message to other jinns.

	The Qur'an also describes Sulayman (Solomon) has having had an army of jinn that god had made subservient to him.		The Qur'an also describes Sulayman (Solomon) has having had an army of jinn that god had made subservient to him.
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	===In the Muslim world===		===In the Muslim world===
	Belief in jinn and some form of black magic and jinn-human communion is an inextricable part of Islamic doctrine, however the details of jinns' interaction with human beings is less explicitly formulated in Islamic scripture. Still, belief in jinns' ability to: engage in specific black magic contracts with human witches and warlocks, possess human bodies, fall in love with human beings, rape human beings, haunt houses, etc. is wide-spread in the Muslim world. Many Muslim-majority countries have laws explicitly outlawing the practice of black magic as well as black-magic squads employed by the state to hunt down alleged sorcerers. Exorcism (''Ruqya'' as conducted by ''Raqis'', or exorcists) as a cure for jinn-possession is also extremely commonplace in the Muslim world and in many places constitutes a multi-million dollar industry. Exorcists are infamous for abusing their patients under the guise of exorcising jinns.		Belief in jinn and some form of black magic and jinn-human communion is an inextricable part of Islamic doctrine, however the details of jinns' interaction with human beings is less explicitly formulated in Islamic scripture. Still, belief in jinns' ability to: engage in specific black magic contracts with human witches and warlocks, possess human bodies, fall in love with human beings, rape human beings, haunt houses, etc. is wide-spread in the Muslim world. Many Muslim-majority countries have laws explicitly outlawing the practice of black magic as well as anti-black-magic squads employed by the state to hunt down alleged sorcerers. Exorcism (''Ruqya'' as conducted by ''Raqis'', or exorcists) as a cure for jinn-possession is also extremely commonplace in the Muslim world and in many places constitutes a multi-million dollar industry. Exorcists are infamous for abusing their patients under the guise of exorcising jinns.

	===In the West===		===In the West===
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	==== The Jinn interacting with humans ====		==== The Jinn interacting with humans ====
	The first part of ~~Surah~~ al-Jinn discusses the activities and thoughts of a group of Jinn who encountered Muhammad:		The first part of Surat al-Jinn discusses the activities and thoughts of a group of Jinn who encountered Muhammad:

	(Interestingly verse 8 onwards uncharacteristically seems to swap to the jinn's perspective without explanation,<ref>Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (p. 116). Lexington Books.		(Interestingly verse 8 onwards uncharacteristically seems to swap to the jinn's perspective without explanation,<ref>Durie, Mark. The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (p. 116). Lexington Books.

Jyllands-Posten Muhammad Cartoons Controversy

Asmith — Sun, 12 Jul 2026 05:17:06 GMT

updated language score

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	The '''Jyllands-Posten Muhammad cartoons controversy''' began after 12 editorial [[:Category:Blasphemy controversies\|cartoons]], most of which depicted Prophet [[Muhammad]], were published in the Danish newspaper ''Jyllands-Posten'' on September 30, 2005. This, along with other Muhammad cartoons controversies, remain some of the most well-known examples of Muslim intolerance and disregard for [[Free Speech\|freedom of speech]].		The '''Jyllands-Posten Muhammad cartoons controversy''' began after 12 editorial [[:Category:Blasphemy controversies\|cartoons]], most of which depicted Prophet [[Muhammad]], were published in the Danish newspaper ''Jyllands-Posten'' on September 30, 2005. This, along with other Muhammad cartoons controversies, remain some of the most well-known examples of Muslim intolerance and disregard for [[Free Speech\|freedom of speech]].

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	* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.		* Pharoah's people are drowned in {{Quran\|10\|90}}, {{Quran\|2\|50}}, {{Quran-range\|26\|66\|68}}, {{Quran\|7\|136}}, {{Quran-range\|89\|10\|13}}.
	* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).		* Moses's people who worship the Samaria's calf are struck with a thunderbolt {{Quran\|2\|55}} and later (after being brought back to life in {{Quran\|2\|56}} and continuing to transgress) a punishment from the sky ''rijz min al-samāʾi'' {{Quran\|2\|59}}<ref>Marshall, David. ''God, Muhammad and the Unbelievers (p. 127).'' Taylor & Francis. Kindle Edition.</ref> (cf: {{Quran\|4\|153}}).
	* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36}}.		* The people of Midian (''Madyan'') are killed overnight by an earthquake {{Quran\|7\|91}}, {{Quran\|29\|36-37}}.
	* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}.		* The towns of Lot (''Lut'') are destroyed by a storm of stones from the sky {{Quran\|54\|32}}, {{Quran\|29\|34}}, {{Quran\|11\|82}}, {{Quran\|15\|74}}.
	* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.		* The people of ''Tubba''' are listed as a destroyed people for denying their messenger in {{Quran\|44\|37}} and {{Quran\|50\|14}}, with Tubba' most commonly identified as a Himyarite (a Southern Arabian Empire primarily covering modern day Yemen) king by traditional Islamic scholars<ref>See classical commentaries [https://quranx.com/tafsirs/44.37 on Q44:37]</ref> without the method of destruction being specified in the Qur'an.
	* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>		* The people of ''al-Rass'' are mentioned in destroyed people's lists in {{Quran\|25\|38}} (also mentioning many unnamed people's in-between them) and {{Quran\|50\|12}}. In traditional Islamic scholarship this is usually taken to refer to a 'well' though its location is disputed, with some saying Ṣāliḥ (who went to Thamūd) being their warner, whilst others say it was Shuʿayb who went to Madyan, and others Hanzala b. Safwān who is not mentioned in the Qur'an.<ref>See commentaries on [https://quranx.com/Tafsirs/50.12 Q50:12] and [https://quranx.com/tafsirs/25.38 Q25:38]</ref> Modern academic scholarship has identified the ''aṣḥāb al-Rass'' with another potential group on the Arabian peninsular further down on the West Coast by the Red sea known as the Arsians.<ref>Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (p. 164). Yale University Press. Kindle Edition. See more discussions on al-Rass also on Ibid. pp.145-146, pp.159 & pp.171.</ref>

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	\| style="width: 20%"\| '''Structure'''<br/><div style="text-align:center;background-color:#{{#if:{{{Structure\|}}}\| {{#switch: {{{Structure\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Invalid}}\| A9A9A9">Undefined}}</div>		\| style="width: 20%"\| '''Structure'''<br/><div style="text-align:center;background-color:#{{#if:{{{Structure\|}}}\| {{#switch: {{{Structure\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Invalid}}\| A9A9A9">Undefined}}</div>
	\| style="width: 20%"\| '''Content'''<br/><div style="text-align:center;background-color:#{{#if:{{{Content\|}}}\| {{#switch: {{{Content\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Invalid}}\| A9A9A9">Undefined}}</div>		\| style="width: 20%"\| '''Content'''<br/><div style="text-align:center;background-color:#{{#if:{{{Content\|}}}\| {{#switch: {{{Content\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Invalid}}\| A9A9A9">Undefined}}</div>
	\| style="width: 20%"\| '''Language'''<br/><div style="text-align:center;background-color:#{{#if:{{{Language\|}}}\| {{#switch: {{{Language\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Invalid}}\| A9A9A9">Undefined}}</div>		\| style="width: 20%"\| '''Language'''<br/><div style="text-align:center;background-color:#{{#if:{{{Language\|}}}\| {{#switch: {{{Language\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Invalid}}\| A9A9A9">Undefined}}</div>
	\| style="width: 20%"\| '''References'''<br/><div style="text-align:center;background-color:#{{#if:{{{References\|}}}\| {{#switch: {{{References\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">~~Invalid~~}}\| A9A9A9">Undefined}}</div>		\| style="width: 20%"\| '''References'''<br/><div style="text-align:center;background-color:#{{#if:{{{References\|}}}\| {{#switch: {{{References\|}}} \| 1 = E06666"> 1 / 4 \| 2 = F6B26B"> 2 / 4 \| 3 = FFD966"> 3 / 4 \| 4 = 93C47D"> 4 / 4 \| A9A9A9">Undefined}}\| A9A9A9">Undefined}}</div>
	\|}		\|}
	</div>		</div>
	</table>		</table>


	<noinclude>		<noinclude>

← Older revision		Revision as of 02:34, 17 July 2026
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	{{QualityScore\|Lead=2\|Structure=3\|Content=3\|Language=3\|References=3}}		{{QualityScore\|Lead=2\|Structure=3\|Content=3\|Language=4\|References=3}}
	{{Quran\|15\|9}} declares that the [[Qur'an]] is [[Allah\|Allah's]] [[revelation]] and that he promises to preserve it and protect it from corruption. In {{Quran\|16\|103}}, {{Quran\|44\|58}} and {{Quran\|54\|22}}, [{{Quran-url-only\|54\|32}} 32], [{{Quran-url-only\|54\|40}} 40], it is emphasized that the Qur'an was revealed in straightforward, easy to understand, and pure Arabic. Sunni Islamic scholars agree that all that which is fundamental to Islam (particularly most of Islamic law) which is not contained in the Quran must have been preserved in the form of hadiths. However, translations of these scriptures have not always been rendered faithfully into other languages such as English, particularly in recent times and especially when the audience concerned is that of a developed, first-world variety which likely holds to modern notions of human rights and liberalism.		{{Quran\|15\|9}} declares that the [[Qur'an]] is [[Allah\|Allah's]] [[revelation]] and that he promises to preserve it and protect it from corruption. In {{Quran\|16\|103}}, {{Quran\|44\|58}} and {{Quran\|54\|22}}, [{{Quran-url-only\|54\|32}} 32], [{{Quran-url-only\|54\|40}} 40], it is emphasized that the Qur'an was revealed in straightforward, easy to understand, and pure Arabic. Sunni Islamic scholars agree that all that which is fundamental to Islam (particularly most of Islamic law) which is not contained in the Quran must have been preserved in the form of hadiths. However, translations of these scriptures have not always been rendered faithfully into other languages such as English, particularly in recent times and especially when the audience concerned is that of a developed, first-world variety which likely holds to modern notions of human rights and liberalism.

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	Yusuf Ali, in his translation, replaces the word "then" with "and". He also replaces “the best of creators” (plural) with “the best to create” (singular). The difference in the meaning is crucial because the word “then” suggests another and separate phase, while the word “and” means bones and flesh form simultaneously or during one phase, which conforms to modern science, even though this does not appear in the original Arabic text.		Yusuf Ali, in his translation, replaces the word "then" with "and". He also replaces “the best of creators” (plural) with “the best to create” (singular). The difference in the meaning is crucial because the word “then” suggests another and separate phase, while the word “and” means bones and flesh form simultaneously or during one phase, which conforms to modern science, even though this does not appear in the original Arabic text.

	Likewise, the plural form of “creators” seems to affirm the existence of ''multiple'' creators (''of whom'' Allah would be the best), which ~~appears~~ to contradict the key Islamic doctrine of ''tawḥīd'' (توحيد) regarding the oneness of Allah, the ''only'' creator. Similar mistranslations are given by the Rashad Khalifa and Muhammad Saad translations. By contrast, the Pickthal translation is more accurate in this case, conforming to the original Arabic text.		Likewise, the plural form of “creators” seems to affirm the existence of ''multiple'' creators (''of whom'' Allah would be the best), which could be construed to contradict the key Islamic doctrine of ''tawḥīd'' (توحيد) regarding the oneness of Allah, the ''only'' creator. Similar mistranslations are given by the Rashad Khalifa and Muhammad Saad translations. By contrast, the Pickthal translation is more accurate in this case, conforming to the original Arabic text.

	Similarly distorted translations are also presented by institutions such as al-Azhar, the Egyptian Ministry of Awqaf, and the Supreme Council for Islamic Affairs, as is seen on the Al-Azhar web site. The above verse is translated as below:		Similarly distorted translations are also presented by institutions such as al-Azhar, the Egyptian Ministry of Awqaf, and the Supreme Council for Islamic Affairs, as is seen on the Al-Azhar web site. The above verse is translated as below:
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	*أُمْنِيَّتِهِۦ (''omniyyatihi'') - his recitation		*أُمْنِيَّتِهِۦ (''omniyyatihi'') - his recitation

	Some translations try to cover up Satan's influencing of recitations~~. For~~ example, by suggesting that Satan influenced people's understanding of the verse.		Some translations try to cover up Satan's influencing of recitations by, for example, suggesting that Satan influenced people's understanding of the verse.

	{{Quote\|{{Quran\|22\|52}}\|'''Mustafa Khattab:''' Whenever We sent a messenger or a prophet before you ˹O Prophet˺ and he recited ˹Our revelations˺, Satan would influence ˹people’s understanding of˺ his recitation. But ˹eventually˺ Allah would eliminate Satan’s influence. Then Allah would ˹firmly˺ establish His revelations. And Allah is All-Knowing, All-Wise.}}		{{Quote\|{{Quran\|22\|52}}\|'''Mustafa Khattab:''' Whenever We sent a messenger or a prophet before you ˹O Prophet˺ and he recited ˹Our revelations˺, Satan would influence ˹people’s understanding of˺ his recitation. But ˹eventually˺ Allah would eliminate Satan’s influence. Then Allah would ˹firmly˺ establish His revelations. And Allah is All-Knowing, All-Wise.}}
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	===(4:11) Inheritance===		===(4:11) Inheritance===
	{{Quran\|4\|11}} concerns the laws of inheritance. This verse contains a ~~linguistic~~ mistake. It says that if there are more than two daughters (فَإِن كُنَّ نِسَآءٗ فَوۡقَ ٱثۡنَتَيۡنِ), they should get two thirds of the estate. However, the author of the Quran meant to say 'two or more daughters'. In {{Al Tirmidhi\|\|4\|27\|2092}} Muhammad divides the estate after the verse of inheritance was supposedly revealed. He gives two thirds to the two daughters.		{{Quran\|4\|11}} concerns the laws of inheritance. This verse contains a mathematical mistake. It says that if there are more than two daughters (فَإِن كُنَّ نِسَآءٗ فَوۡقَ ٱثۡنَتَيۡنِ), they should get two thirds of the estate. However, the author of the Quran meant to say 'two or more daughters'. In {{Al Tirmidhi\|\|4\|27\|2092}} Muhammad divides the estate after the verse of inheritance was supposedly revealed. He gives two thirds to the two daughters.
	The following translations cover up the mistake.		The following translations cover up the mistake.

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	===Aisha's age at consummation ===		===Aisha's age at consummation ===
	{{Main\|Aisha's Age}}		{{Main\|Aisha's Age}}
	'Aisha lived with her parents before her marriage to Muhammad was consummated at the age of 9 ({{Muslim\|\|1422b\|reference}}). The following mistranslation is often presented as evidence that she reached puberty while she still lived there.{{Quote\|{{Bukhari\|\|\|476\|darussalam}}\| Narrated `Aisha:		'Aisha lived with her parents before her marriage to Muhammad was consummated at the age of 9 according to the traditional sources ({{Muslim\|\|1422b\|reference}}). The following mistranslation is often presented as evidence that she reached puberty while she still lived there.{{Quote\|{{Bukhari\|\|\|476\|darussalam}}\| Narrated `Aisha:

	(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet (ﷺ) visited us, both in the mornings and evenings...}}The word أَعْقِلْ means to use thoughts or reasoning, but the translator Muhsin Khan has used the word 'puberty'. The meaning rather is that 'Aisha was never aware of a time when her parents were not Muslim. A literal translation would be "I was not aware of my parents other than that the two of them both acknowledged the religion" (لَمْ أَعْقِلْ أَبَوَىَّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ).		(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet (ﷺ) visited us, both in the mornings and evenings...}}The word أَعْقِلْ means to use thoughts or reasoning, but the translator Muhsin Khan has used the word 'puberty'. The meaning rather is that 'Aisha was never aware of a time when her parents were not Muslim. A literal translation would be "I was not aware of my parents other than that the two of them both acknowledged the religion" (لَمْ أَعْقِلْ أَبَوَىَّ إِلاَّ وَهُمَا يَدِينَانِ الدِّينَ).
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	Ahmad Hasan mistranslates Abu Dawud's comment as "That is to say: I menstruated". Aisha's phrase "I burst into laughter" is fa-qultu heeh heeh (فَقُلْتُ هِيهْ هِيهْ), "And I said heh, heh". The Dar-us-Salam English-Arabic edition of Sunan Abu Dawud translated by Nasiruddin al-Khattab (Hadith 4933) renders Aisha's words here: "She made me stand at the door and I started to breathe deeply".		Ahmad Hasan mistranslates Abu Dawud's comment as "That is to say: I menstruated". Aisha's phrase "I burst into laughter" is fa-qultu heeh heeh (فَقُلْتُ هِيهْ هِيهْ), "And I said heh, heh". The Dar-us-Salam English-Arabic edition of Sunan Abu Dawud translated by Nasiruddin al-Khattab (Hadith 4933) renders Aisha's words here: "She made me stand at the door and I started to breathe deeply".

	Abu Dawud's comment is ay tanaffasat (أَىْ تَنَفَّسَتْ), which is "~~That is to say '~~I breathed'". The verb ~~nun-fa-sin is~~ used here in Arabic form V with the ta prefix and shadda (doubled) middle letter, which Lane's Lexicon says means "breathed". Form I can mean menstruated, but that is not the form used in the hadith.<ref>nun-fa-sin - [https://lexicon.quranic-research.net/data/25_n/208_nfs.html Lane's Lexicon]</ref>		Abu Dawud's comment is ay tanaffasat (أَىْ تَنَفَّسَتْ), which is "I breathed". The verb tanaffasa used here in Arabic form V with the ta prefix and shadda (doubled) middle letter, which Lane's Lexicon says means "breathed". Form I can mean menstruated, but that is not the form used in the hadith.<ref>nun-fa-sin - [https://lexicon.quranic-research.net/data/25_n/208_nfs.html Lane's Lexicon]</ref>

	===Hit women without leaving a mark===		===Hit women without leaving a mark===
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	I heard the Messenger of Allah (ﷺ) say: A group of people from my Umma will continue to fight '''In defence of truth''' and remain triumphant until the Day of judgment.}}		I heard the Messenger of Allah (ﷺ) say: A group of people from my Umma will continue to fight '''In defence of truth''' and remain triumphant until the Day of judgment.}}

	===May Allah ~~kill~~/curse the Jews===		===May Allah fight/curse the Jews===
	In the following hadith Muhammad asks Allah to ~~kill~~ (قَاتَلَ) the Jews. However, this has been mistranslated as 'curse'. As a result, the hadith does not conflict with {{Quran\|21\|107}} which says Muhammad is a mercy to the worlds.		In the following hadith Muhammad asks Allah to fight(قَاتَلَ) the Jews. However, this has been mistranslated as 'curse'. As a result, the hadith does not conflict with {{Quran\|21\|107}} which says Muhammad is a mercy to the worlds.
	{{Quote\|{{Bukhari\|\|\|2236\|darussalam}}\|Narrated Jabir bin `Abdullah:		{{Quote\|{{Bukhari\|\|\|2236\|darussalam}}\|Narrated Jabir bin `Abdullah: