Tag: sunnah

MUHAMMAD THE WINEBIBBER

According to the allegedly sound ahadith Muhammad permitted and drank a type of fermented drink called Nabidh:

(9) Chapter: The permissibility of Nabidh so long as it has not become strong and has not become intoxicating

Ibn ‘Abbas reported that Nabidh was prepared for Allah’s Messenger in the beginning of the night and he would drink it in the morning and the following night and the following day and the night after that up to the afternoon. If anything was left out of that he gave it to his servant, or gave orders for it to be poured out.

Reference: Sahih Muslim 2004a

In-book reference: Book 36, Hadith 100

USC-MSA web (English) reference: Book 23, Hadith 4971 (sunnah.com https://sunnah.com/muslim:2004a)

Ibn ‘Abbas reported that Nabidh was prepared for Allah’s Messenger in the waterskin, Shu’ba said:

It was the night of Monday. He drank it on Monday and on Tuesday up to the afternoon, and If anything was left out of it he gave it to his servant or poured it out.

Reference: Sahih Muslim 2004b

In-book reference: Book 36, Hadith 101

USC-MSA web (English) reference: Book 23, Hadith 4972 (sunnah.com https://sunnah.com/muslim:2004b)

Ibn Abbas reported that raisins were steeped in water for the Messenger of Allah and he would drink it on that day and on the next day and on the following day until the evening of the third day. He would then order it to be drunk by (other people) or to be thrown away.

Reference: Sahih Muslim 2004c

In-book reference: Book 36, Hadith 102

USC-MSA web (English) reference: Book 23, Hadith 4973 (sunnah.com https://sunnah.com/muslim:2004c)

Ibn Abbas reported that Nabidh was prepared from raisins for Allah’s Messenger in the waterskin and he would drink it on that day and on the next day and the day following and when It was the evening of the third day, and he would drink it and give it to (his Companions) and if something was left over, he threw that away.

Reference: Sahih Muslim 2004d

In-book reference: Book 36, Hadith 103

USC-MSA web (English) reference: Book 23, Hadith 4974 (sunnah.com https://sunnah.com/muslim:2004d)

Yahya Abu ‘Umar al-Nakhai reported that some people asked Ibn Abbas about the sale and purchase of wine and its commerce. He asked (them):

Are you Muslims? They said, Yes. Thereupon he said: Its sale and purchase and its trade are not permissible. They then asked him about Nabidh and he said: Allah’s Messenger went out on a journey and then came back and some persons amongst his Companions prepared Nabidh for him in green pitcher, hollow stump and gourd. He commanded it to be thrown away, and it was done accordingly. He then ordered them (to prepare it.) in a waterskin and it was prepared in that by steeping raisins in water, and it was prepared in the night. In the morning he drank out of that and on that day and then the next night, and then on the next day until the evening. He drank and gave others to drink. When it was morning (of the third night) he commanded what was left of that to be thrown away.

Reference: Sahih Muslim 2004e

In-book reference: Book 36, Hadith 104

USC-MSA web (English) reference: Book 23, Hadith 4975 (sunnah.com https://sunnah.com/muslim:2004e)

Thumama (i. e. Ibn Hazn al-Qushairi) reported:

I met ‘A’isha and asked her about Nabidh (that was served to the Holy Prophet). ‘A’isha called an Abyssinian maid (servant) and said: Ask her (about it) for it was he, who prepared the Nabidh for the Messenger of Allah. The Abyssinian (maid-servant) said: I prepared Nabidh for him in a waterskin in the night and tied its mouth and then suspended it; and when it was morning he (the Holy Prophet) drank from it.

Reference: Sahih Muslim 2005a

In-book reference: Book 36, Hadith 105

USC-MSA web (English) reference: Book 23, Hadith 4976 (sunnah.com https://sunnah.com/muslim:2005a)

‘A’isha reported:

We prepared Nabidh for Allah’s Messenger in a waterskin, the upper part of which was tied and it (the waterskin) had a hole (in its lower part). We prepared the Nabidh in the morning and he drank it in the evening and we prepared the Nabidh in the night, and he would drink it in the morning.

Reference: Sahih Muslim 2005b

In-book reference: Book 36, Hadith 106

USC-MSA web (English) reference: Book 23, Hadith 4977 (sunnah.com https://sunnah.com/muslim:2005a)

Sahl b. Sa’d reported that Abu Usaid al-Sa’idi invited Allah’s Messenger to his wedding feast, and his wife had been serving them on that day while yet a bride. Sahl said ‘ Do you know what she served as a drink to Allah’s Messenger? She steeped the dates in water during the night in a big bowl, and when he (the Holy Prophet) had eaten food she served him this drink.

Reference: Sahih Muslim 2006a

In-book reference: Book 36, Hadith 107

USC-MSA web (English) reference: Book 23, Hadith 4978 (sunnah.com https://sunnah.com/muslim:2006a)

Umar, Muhammad’s companion, father-in-law and Islam’s second caliph, actually loved this drink:

45 Madina

Yahya related to me from Malik from Yahya ibn Said from Abd ar- Rahman ibn al-Qasim that Aslam, the mawla of Umar ibn al-Khattab informed him that he had visited Abdullah ibn Ayyash al-Makhzumi. He saw that he had some nabidh with him and he was at that moment on the way to Makka. Aslam said to him, ”Umar ibn al-Khattab loves this drink.” Abdullah ibn Ayyash therefore carried a great drinking bowl and brought it to Umar ibn al-Khattab and placed it before him. Umar brought it near to him and then raised his head. Umar said, “This drink is good,” so he drank some of it and then passed it to a man on his right. When Abdullah turned to go, Umar ibn al-Khattab called him and asked, “Are you the person who says that Makka is better than Madina?” Abdullah said, “I said that it was the Haram of Allah, and His place of security, and His House was in it.” Umar said, “I am not saying anything about the House of Allah or His Haram.” Then Umar repeated “Are you the person who says that Makka is better than Madina?” He replied, “I said that it was the Haram of Allah and His place of security, and His House was in it.” Umar said, “I am not saying anything about the House of Allah and His Haram.” Then Abdullah left.

Sunnah.com reference: Book 45, Hadith 20

USC-MSA web (English) reference: Book 45, Hadith 21

Arabic reference: Book 45, Hadith 1620 (sunnah.com https://sunnah.com/malik/45/20)

Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that Abu Said alKhudri returned from a journey and his family gave him some meat. He asked whether it was meat from the sacrifice. They replied that it was. Abu Said said, “Didn’t the Messenger of Allah forbid that?” They said, “There has been a new command from the Messenger of Allah since you went away.” Abu Said went out and made enquiries about it and was told that the Messenger of Allah had said,” I forbade you before to eat meat of the sacrifice after three days, but now eat, give sadaqa and store up. I forbade you before to make nabidh (by soaking raisins or dates in water), but now make nabidh, but remember every intoxicant is haram. I forbade you to visit graves, but now visit them, and do not use bad language.”

Sunnah.com reference: Book 23, Hadith 8

USC-MSA web (English) reference: Book 23, Hadith 8

Arabic reference: Book 23, Hadith 1038 (sunnah.com https://sunnah.com/malik/23/8)

To top it off, Muhammad even used Nabidh to perform ablution!

1 Purification (Kitab Al-Taharah)

(43) Chapter: Wudu’ Using An-Nabidh

Narrated Abdullah ibn Mas’ud:

AbuZayd quoted Abdullah ibn Mas’ud as saying that on the night when the jinn listened to the Qur’an the Prophet said: What is in your skin vessel? He said: I have some nabidh. He (the Holy Prophet) said: It consists of fresh dates and pure water.

Sulayman ibn Dawud reported the same version of this tradition on the authority of AbuZayd or Zayd. But Sharik said that Hammad did not mention the words “night of the jinn”.

Grade: Da’if (Al-Albani)

Reference: Sunan Abi Dawud 84

In-book reference: Book 1, Hadith 84

English translation: Book 1, Hadith 84 (sunnah.com https://sunnah.com/abudawud:84)

(37) Chapter: Performing ablution with Nabidh

It was narrated from ‘Abdullah bin Mas’ud that:

On the night of the jinn, the Messenger of Allah said to him: “Do you have water for ablution?” He said: “No, I have nothing, but some Nabidh in a vessel.” He said: “Good dates and pure water (i.e. there is no harm from the mixing of the two).” So he performed ablution with it.

This is the narration of Waki’.

Grade: Da’if (Darussalam)

Reference: Sunan Ibn Majah 384

In-book reference: Book 1, Hadith 118

English translation: Vol. 1, Book 1, Hadith 384 (sunnah.com https://sunnah.com/ibnmajah:384)

It was narrated from ‘Abdullah bin ‘Abbas that:

On the night of the Jinn the Messenger of Allah said to Ibn Mas’ud: “Do you have water?” He said: “No, only some Nabidh in a large water skin.” The Messenger of Allah said: “Good dates and pure water.” (i.e. there is no harm from the mixing of the two.) Pour it for me.” He said: “So I performed ablution with it.”

Grade: Da’if (Darussalam)

Reference: Sunan Ibn Majah 385

In-book reference: Book 1, Hadith 119

English translation: Vol. 1, Book 1, Hadith 385 (sunnah.com https://sunnah.com/ibnmajah:385)

Ironically, the Shia sect along with the consensus of Sunni scholars and three of their four main schools (madhahib) of jurisprudence (e.g., Maliki, Shafi’i, and Hanbali) consider Nabidh as coming under the prohibition of wine and intoxicants, and therefore forbid its consumption. The only Sunni school which permits it is the Hanafi madhab:    

It can easily be seen that the difficulty in this matter was caused by two circumstances. People were accustomed to prepare from all kinds of dates, from raisins and other fruits, drinks which only became inebriating if they were preserved for a long time and probably also if they were prepared after special methods. Where was the line of demarcation between the allowed and the prohibited kind? Several collections of traditions went so far as to mention nabidh among the drinks prepared by Mohammed’s wives and drunk by him (Muslim, Ashriba, trad. 79-89; Ahmad, 1. 232 sq., 240, 287, 320 sq., 336, 355, 369, 372; ii. 35 iii. 304, 307, 313 sq., 326, 379, 384 etc.). Abu Da’ud (Ashriba, bab 10) and Ibn Madja (Ashriba, bab 12) have preserved a tradition on this subject which is instructive. I translate Ibn Madja’s version: Says A’isha: “We used to prepare nabidh for the Apostle of Allah in a skin; we took a handful of dates or a handful of raisins, cast it into the skin and poured water upon it. The nabidh we prepared in this way in the morning was drunk by him in the evening; and when we prepared it in the evening he drank: it the next morn-jug.” In another tradition of the same bab Ibn Abbas says that the Prophet used to drink this nabidh even on the third day; but what was left then was poured out.

All this could, however, not persuade the majority of the faqih’s to declare nabidh allowed; three of the madhab’s as well as the Shi’a prohibit the use of nabidh. The Hanafi school, on the other hand, allows it, when used with moderation, for medicinal purposes, etc.

It would take us too far to give here a detailed survey of the opinions of the faqih’s of the madhhab’s it would be superfluous, to some extent at least, because the more important differences regard chiefly nabidh only. The following rapid survey is based on the Fatawa ‘Alamgiri, vi. 604 sqq. (cf. Sha’rani’s Mizan, Cairo 1279, p. 192 sq.).

Allowed according to the idjma is every non-fermented, sweet drink.

Prohibited (haram), according to the idjma, are wine and sakar of every kind. As to the wine there are six cases: to drink it in any quantity or to make use of it is haram; to deny this is kufr; to buy, sell, present it, etc., is haram; no responsibility (diman) rests on him who spoils or destroys wine (mutlifha); whether wine is a possession (mal) is an unsettled point; it is nadjis just as blood and urine; who drinks any quantity of it is liable to punishment.

Several kinds of products prepared by means of grapes (badhik, munassaf , etc. are prohibited according to the majority of the faqih’s.

Allowed, according to the majority of the faqih’s are tila’ (vide supra) or muthallath and nabidh from dates with the restrictions mentioned above. So is juice from grapes when the process of cooking has made to evaporate two-thirds. (Wine in Islam; bold emphasis mine)

What this means is that, according to the Shia and majoriy of the Sunni ulema, Muhammad was a hypocrite who didn’t practice what he preached since he allowed himself and his companions to consume a fermented drink, which for all intents and purpose is no different than wine.

For a more thorough, detailed discussion on this point make sure to read the following: WINE CONSUMPTION: MUHAMMAD FINDS A LOOPHOLE!

FURTHER READING

Muhammad’s Inconsistency (in making laws binding upon the Muslim community but granting exceptions to himself)

The Quran’s Prohibition of Intoxicants

Wine: Good or bad? 

Fully Detailed Or Incomplete? 

Satan’s Handiwork in Allah’s Garden?

Muhammad’s Incorporation of Satan’s Handiwork

More of Shabir Ally’s Lies Exposed Pt. 1, Pt. 2

ISLAMIC WIFE BEATING

The Islamic sources testify to the physical abuse which Muslim women underwent at the hands of Muhammad and his male followers.

For instance, a man beat his wife so badly that he broke her arm in the process:

13 Divorce (Kitab Al-Talaq)

(734) Chapter: Regarding Khul’

Narrated Aisha, Ummul Mu’minin: Habibah daughter of Sahl was the wife of Thabit ibn Qays Shimmas. He beat her and broke some of her part. So she came to the Prophet after morning, and complained to him against her husband. The Prophet called on Thabit ibn Qays and said (to him): Take a part of her property and separate yourself from her. He asked: Is that right, Messenger of Allah? He said: Yes. He said: I have given her two gardens of mine as a dower, and they are already in her possession. The Prophet said: Take them and separate yourself from her.

Grade: SAHIH (Al-Albani)

Reference: Sunan Abi Dawud 2228

In-book reference: Book 13, Hadith 54

English translation: Book 12, Hadith 2220 (sunnah.com https://sunnah.com/abudawud:2228; bold, capital and underline emphasis mine)

And:

27 The Book of Divorce

(53) Chapter: The ‘Iddah Of A Woman Separated By Khul’

Ar-Rubayy’ bint Mu’awwidh bin ‘Afra’ narrated that Thabit bin Qais bin Shammas hit his wife and broke her arm –her name was Jamilah bint ‘Abdullah bin Ubayy. Her brother came to the Messenger of Allah to complain about him, and the Messenger of Allah sent for Thabit and said: “Take what she owes you and let her go.” He said: “Yes.” And the Messenger of Allah ordered her to wait for one menstrual cycle and then go to her family.

Grade: Hasan (Darussalam)

Reference: Sunan an-Nasa’i 3497

In-book reference: Book 27, Hadith 109

English translation: Vol. 4, Book 27, Hadith 3527 (sunnah.com https://sunnah.com/nasai:3497; bold and underline emphasis mine)

Despite the fact that Muhammad forced the man to divorce his wife for breaking her arm, this doesn’t imply that Muhammad condemned such excessive beating of women altogether. There are plentiful hadiths where either Muhammad himself or his followers inflicted harsh beatings on their women, to the extent that some of these wives ended up with physical bruises/marks on their bodies.

For instance, Muhammad physically hit his child-bride on her chest, which caused her great pain:

Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was ‘A’isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah? We said: Yes. She said: When it was my turn for Allah’s Messenger to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi’. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house).

I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O ‘A’isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He STRUCK ME ON THE CHEST WHICH CAUSED ME PAIN, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi’ (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you. (Sahih Muslim, Book 004, Hadith Number 2127)

Another woman was beaten so badly that she had a bruise on her body, which was greener than the green veil she was wearing!

Narrated ‘Ikrima: Rifa’a divorced his wife whereupon ‘AbdurRahman bin Az-Zubair Al-Qurazi married her. ‘Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other, so when Allah’s Apostle came, ‘Aisha said, “I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!” When ‘AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, “By Allah! I have done no wrong to him but he is impotent and is as useless to me as this,” holding and showing the fringe of her garment, ‘Abdur-Rahman said, “By Allah, O Allah’s Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa’a.” Allah’s Apostle said, to her, “If that is your intention, then know that it is unlawful for you to remarry Rifa’a unless Abdur-Rahman has had sexual intercourse with you.” Then the Prophet saw two boys with ‘Abdur-Rahman and asked (him), “Are these your sons?” On that ‘AbdurRahman said, “Yes.” The Prophet said, “You claim what you claim (i.e. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow.” (Sahih al-Bukhari, Volume 7, Book 72, Number 715 http://www.searchtruth.com/book_display.php?book=72&translator=1&start=0&number=715)

Here’s another English version of this narration:

5487. ‘Ikrima related that Rifa’a divorced his wife and then ‘Abdu’r-Rahman ibn az-Zubayr al-Qurazi married her. ‘A’isha said that she [came] wearing a green veil (khimar) and complained to her and showed her some greenness [from bruising] on her skin. The women at that time used to help one another. When the Messenger of Allah came, ‘A’isha said, “I have never seen any woman endure what the believing women endure! Her skin is greener than her clothes!” ‘Abdu’r-Rahman heard that she had gone to the Messenger of Allah so he came with two of his sons by another woman. She said, “By Allah, I have no wrong action in respect to him, but he is of no more use to me than this,” and she took hold of the fringe of her garment. ‘Abdu’r-Rahman said, “By Allah, she lies, Messenger of Allah! I am completely strong and potent enough, but she is disobedient and wants to go to Rifa’a!” The Messenger of Allah said, “If that is the case, you are not lawful to him (or proper for him, i.e. Rifa’a) until ‘Abdu’r-Rahman has experienced your sweetness.” He saw the two boys with him and asked, “Are these your sons? “Yes,” he answered. He said, “This is someone about whom you claim what you claim, but, by Allah, they resemble him as a crow resembles another crow!” (Aisha Bewley, The Sahih Collection of al-BukhariChapter 80. The Book of Dress; bold emphasis mine)

Note carefully what Aisha says here. Muhammad’s child bride basically acknowledges that female Muslims were being oppressed and treated more severely than any other women that she knew of. Also note that instead of reprimanding the husband for hitting his wife so severely so as to bruise her body, Muhammad was more upset over the woman’s accusation that her husband was impotent!

Unfortunately, this wasn’t the only time that Muhammad condoned and even sanctioned the beating of women. In the following narrative a man beats his wife for praying too much and Muhammad says nothing to rebuke him!

Narrated AbuSa’id al-Khudri:

A woman came to the Prophet while we were with him.

She said: Apostle of Allah, my husband, Safwan ibn al-Mu’attal, BEATS ME when I pray, and makes me break my fast when I keep a fast, and he does not offer the dawn prayer until the sun rises.

He asked Safwan, who was present, about what she had said. He replied: Apostle of Allah, as for her statement “he beats me when I pray”, she recites two surahs (during prayer) and I have prohibited her (to do so).

He (the Prophet) said: If one surah is recited (during prayer), that is sufficient for the people.

(Safwan continued:) As regards her saying “he makes me break my fast,” she dotes on fasting; I am a young man, I cannot restrain myself.

The Apostle of Allah said on that day: A woman should not fast except with the permission of her husband.

(Safwan said:) As for her statement that I do not pray until the sun rises, we are a people belonging to a class, and that (our profession of supplying water) is already known about us. We do not awake until the sun rises. He said: When you awake, offer your prayer.

Grade: SAHIH (Al-Albani)

Reference: Sunan Abi Dawud 2459

In-book reference: Book 14, Hadith 147

English translation: Book 13, Hadith 2453 (sunnah.com https://sunnah.com/abudawud/14/147; bold, capital and underline emphasis mine)

The next citation is quite interesting since it shows that there were times when Muhammad and Allah were at odds with each other:

(Men are in charge of women…) [4:34]. Said Muqatil: “This verse (Men are in charge of women…) was revealed about Sa‘d ibn al-Rabi‘, who was one of the leaders of the Helpers (nuqaba’), and his wife Habibah bint Zayd ibn Abi Zuhayr, both of whom from the Helpers. It happened Sa‘d HIT HIS WIFE ON THE FACE because she rebelled against him. Then her father went with her to see the Prophet. He said to him: ‘I gave him my daughter in marriage and he slapped her’. The Prophet said: ‘Let her have retaliation against her husband’. As she was leaving with her father to execute retaliation, the Prophet called them and said: ‘Come back; Gabriel has come to me’, and Allah, exalted is He, revealed this verse. The Messenger of Allah said: ‘We wanted something while Allah wanted something else, and that which Allah wants is good’. Retaliation was then suspended”. Sa‘id ibn Muhammad ibn Ahmad al-Zahid informed us> Zahir ibn Ahmad> Ahmad ibn al-Husayn ibn Junayd> Ziyad ibn Ayyub> Hushaym> Yunus ibn al-Hasan who reported that a man slapped his wife and she complained about him to the Prophet. Her family who went with her said: “O Messenger of Allah! So-and-so has slapped our girl”. The Prophet kept saying: “Retaliation! Retaliation! And there is no other judgement to be held”. But then this verse (Men are in charge of women…) was revealed and the Prophet said: “We wanted something and Allah wanted something else”. Abu Bakr al-Harithi informed us> Abu’l-Shaykh al-Hafiz> Abu Yahya al-Razi> Sahl al-‘Askari> ‘Ali ibn Hashim> Isma‘il> al-Hasan who said: “Around the time when the verse on retaliation was revealed amongst the Muslims, a man had slapped his wife. She went to the Prophet and said: ‘My husband has slapped me and I want retaliation’. So he said: ‘Let there be retaliation’. As he was still dealing with her, Allah, exalted is He, revealed (Men are in charge of women, because Allah hath made the one of them to excel the other…). Upon which the Prophet said: ‘We wanted something and my Lord wanted something different. O man, take your wife by the hand’”. (‘Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=4&tAyahNo=34&tDisplay=yes&UserProfile=0&LanguageId=2; bold, capital and underline emphasis mine)

Pay careful attention to the fact that this commentary plainly says that Q. 4:34 was “revealed” to justify and permit men to slap their wives in their faces, which refutes the oft-repeated lie that Islam forbids men from hitting their womenfolk severely, especially in their faces.

Muhammad’s own son-in-law and first cousin, Ali ibn Abu Talib, was another women beater. Here’s what he did to Aisha’s slave girl:

“As for ‘Ali he said: ‘Women are plentiful, and you can EASILY change one for another. Ask the slave girl; she will tell you the truth.’ So the apostle called Burayra to ask her, and ‘Ali got up and gave her A VIOLENT BEATING, saying, ‘Tell the apostle the truth’, to which she replied, ‘I only know good of her…’” (The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Karachi, Tenth impression 1995], p. 496; bold and capital emphasis mine)

Ali not only severely beat women he also didn’t have a very high opinion of them since he felt they were quite expendable, easily replaceable!

To make matters worse, another of Muhammad’s companions had the reputation for being such a great woman beater!

Fatima bint Qais reported that her husband divorced her with three, pronouncements and Allah’s Messenger made no provision for her lodging and maintenance allowance. She (further said): Allah’s Messenger said to me: When your period of ‘Idda is over, inform me. So I informed him. (By that time) Mu’awiya, Abu Jahm and Usama b. Zaid had given her the proposal of marriage. Allah’s Messenger (may peace be upon him) said: So far as Mu’awiya is concerned, he is a poor man without any property. So far as Abu Jahm is concerned, he is A GREAT BEATER OF WOMEN, but Usama b. Zaid… She pointed with her hand (that she did not approve of the idea of marrying) Usama. But Allah’s Messenger said: Obedience to Allah and obedience to His Messenger is better for thee. She said: So I married him, and I became an object of envy. (Sahih Muslim, Book 009, Number 3526 https://www.searchtruth.com/book_display.php?book=009&translator=2&start=0&number=3526)

And:

Fatima bint Qais reported: My husband Abu ‘Amr b. Hafs b. al-Mughira sent ‘Ayyish b. Abu Rabi’a to me with a divorce, and he also sent through him five si’s of dates and five si’s of barley… Thereupon Allah’s Apostle said: Mu’awiya is destitute and in poor condition and Abu’l-Jahm is very harsh with women (or he beats women, or like that), you should take Usama b. Zaid (as your husband). (Sahih Muslim, Book 009, Number 3527)

Finally:

Sunan Ibn Majah

The Chapters on Marriage

It was narrated that: Abu Bakr bin Abu Jahm bin Sukhair Al-Adawi said: “I heard Fatima bint Qays say: ‘The Messenger of Allah said to me: “When you become lawful, tell me.” So I told him.’ Then Muawiyah, Abu Jahm bin Sukhari and Usama bin Zaid proposed marriage to her. The Messenger of Allah said: ‘As for Muawiyah, he is a poor man who has no money. As from Abu Jahm he is a man WHO HABITUALLY BEATS WOMAN. But Usamah (is good).’ She gestured with her hand, saying: ‘Usamah, Usamah?’ The Messenger of Allah said to her: ‘Obedience to Allah and obedience to His Messenger is better for you.’ She said: ‘So I married him and I was pleased with hm.’”

Grade: SAHIH (Darussalam)

English reference: Vol. 3, Book 9, Hadith 1869

Arabic reference: Book 9, Hadith 1942 (sunnah.com https://sunnah.com/urn/1261870; capital and underline emphasis mine)

Instead of reprimanding Abu Jahm for beating women and for being harsh with them, Muhammad simply mentions these negative qualities in order to dissuade Fatima from marrying him!

As if this wasn’t disgusting enough, Muhammad expressly prohibited his followers from questioning a man who beats his wife:

9 The Chapters on Marriage

(51) Chapter: Hitting women

It was narrated that Ash’ath bin Qais said: “I was a guest (at the home) of ‘Umar one night, and in the middle of the night he went and hit his wife, and I separated them. When he went to bed he said to me: ‘O Ash’ath, learn from me something that I heard from the Messenger of Allah” A man should not be asked why he beats his wife, and do not go to sleep until you have prayed the Witr.”‘ And I forgot the third thing.”

Grade: HASAN (Darussalam)

Reference: Sunan Ibn Majah 1986

In-book reference: Book 9, Hadith 142

English translation: Vol. 3, Book 9, Hadith 1986 (sunnah.com https://sunnah.com/ibnmajah:1986; bold, capital and underline emphasis mine)

FURTHER READING

Muhammad and Wife Beating Pt. 1

Did Muhammad Permit Women to be Beaten and Mistreated?

ISLAM: THE RELIGION OF RAPE & ADULTERY

ALLAH’S MISOGYNY AND ABUSE OF WOMEN

Muhammad the Womanizing Sensualist

MUHAMMAD’S UNJUST AND IMMORAL RULES ON ADULTERY

Did You Know That Muhammad Was A Misogynist?

Never Shall He Be Satisfied

Muhammad’s Treatment of Sauda Bint Zamah

Sauda bin Zam’ah

THE JOLLY REDDISH GIANT

Some may have heard of the jolly green giant but may be oblivious of another giant, one who was of ruddy complexion. According to the supposedly authentic sunni reports attributed to Muhammad, Adam was actually 90 feet tall when Allah created him. Muhammad further taught that Adam’s initial offspring were also 90 feet tall but started gradually shrinking overtime.

 The following post is taken from Islam Question & Answer (IslamQA): How Tall Was Adam? All emphasis is mine.

How Tall Was Adam?

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Publication: 28-02-2003

Views: 245550

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Question

In saheeh al-Bukhari hadith No. 246, Prophet Muhammad states that Adam was created 30m in height. I cannot understand and imagine this, can you please explain this to me?

Summary of answer

1- A Muslim is obliged to believe in every idea for which there is evidence in the Quran or the Sunnah. 2- The basic principle is to accept the absolute power of Allah. 3- Allah created Adam and he was sixty cubits tall. For more, please see the detailed answer.

Answer

ContentsRelated

Praise be to Allah.

How tall was Adam?

This hadith was narrated by Abu Hurayrah from the Prophet who said: 

“Allah created Adam and he was sixty cubits tall. Then He said, ‘Go and greet those angels and listen to how they greet you, for that will be your greeting and the greeting of your progeny.’ He said, ‘Al-salamu ‘alaykum (Peace be upon you).’ They said, ‘Al-salamu ‘alaykum wa rahmat-Allah (Peace be upon you and the mercy of Allah).’ So they added the words ‘wa rahmat Allah.’ And everyone who enters Paradise will be in the form of Adam. People kept on growing smaller until now.” (Narrated by al-Bukhari, 3336; Muslim, 7092) 

According to a version narrated by Muslim: “Everyone who enters Paradise will be in the form of Adam who was sixty cubits tall. People kept growing smaller until now.” 

With regard to the words of the Prophet, “People kept growing smaller until now,” al-Hafiz ibn Hajar said in Fath al-Bari (6/367): “This means that in every generation people grew shorter than the previous generation, and continued to grow shorter until the time of this ummah, then they stayed like that.” 

The Muslim is obliged to believe in every idea for which there is evidence in the Quran or sahih Sunnah from the Messenger of Allah. Imam al-Shafi’i said: “I believe in Allah and in that which came from Allah in the sense meant by Allah. I believe in the Messenger of Allah and in what came from the Messenger of Allah in the sense meant by the Messenger of Allah.” See al-Irshad Sharh Lam’at al-I’tiqad, p. 89. 

So the believer is required to believe with firm faith in everything that we are told by Allah and by the Prophet, if it is proven to be soundly reported from him. He must believe in it with firm faith that leaves no room for the slightest doubt. He must accept it in general and specific terms, whether he understands it or not and whether he finds it strange or not, because not understanding something that is proven in a sound report does not mean that it did not happen. All that means is that he cannot comprehend this particular issue. Allah has commanded us to believe in everything that He tells us and everything that His Prophet tells us. Allah says (interpretation of the meaning): 

“Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful” [al-Hujurat 49:15]

Is belief in the unseen an article of faith?

Part of faith is belief in the unseen (al-ghayb). The hadith we are discussing here comes under this heading. Allah praises those who believe in the unseen, as He says (interpretation of the meaning): 

“Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings.]

This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious believers of Islamic Monotheism who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)].

Who believe in the Ghayb[the unseen].” [al-Baqarah 2:1-3]

Belief in the Omnipotence of Allah 

You should note that Allah is Able to do all things. Just as He is able to create man in the form that he appears in now, He is also able to create man in a larger or smaller form. 

If this is difficult for you to understand, then think of the dwarves that we see, who are child-sized men. If this can happen, then why could the opposite not happen, namely a man being sixty cubits tall? In the history of mankind there have been giants as the archaeologists tell us. 

The basic principle here is to accept the absolute power of Allah and to accept what He tells us and what His Messenger tells us, and to say what those who are well versed in knowledge say: 

“We believe in it; the whole of it (clear and unclear Verses) are from our Lord.”  [Al ‘Imran 3:7 – interpretation of the meaning].

We ask Allah to show us the truth as true and help us to follow it, and to show us falsehood as false and help us to avoid it. 

For more about some issues related to Prophet Adam, please see these answers:  8492 , 20652 , 4622 , and 170025 .

And here’s another IslamQA post on this issue:

Man was created tall then he kept getting shorter until now

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Publication: 24-03-2002

Views: 38898

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Question

Was man short at the time of Adam then he gradually grew taller, or was it the other way round? May Allah reward you with good.

Answer

Praise be to Allah.

Allah created Adam sixty cubits tall, then mankind gradually grew shorter until they stopped and remained as they are now. The evidence for that in the Sunnah is the hadeeth of the Prophet: “Allah created Adam sixty cubits tall, then mankind kept getting shorter until now.” (Narrated by al-Bukhaari, 3326; Muslim, 2841). Ibn Abi Haatim narrated with a hasan isnaad from Ubayy ibn Ka’b that the Prophet said: “Allah created Adam a tall man with a lot of hair on his head, as if he were a tall palm tree.”

 Al-Haafiz ibn Hajar said in Fath al-Baari:

“‘Mankind kept getting shorter until now’ means that each generation grew shorter than the generation before, and that decrease in height ended with this ummah, and that is how they stayed.”

Conveniently, IslamQA do not quote Ibn Hajar’s candid admission that Muhammad’s claim that Adam was created 90 feet tall was a problematic issue that he did not know how to explain:

“What is problematic here is what is observable today of the archaeological remains of previous nations, such as those of Thamud, since the size of their houses does not give the impression that they were exceptionally tall, as this would imply. Furthermore, it is obvious that they lived a long, long time ago, and the time between them and Adam was less than the time between them and those at the beginning of this nation. To date, I have not been able to explain this problem.” (Ibn Hajar al-Asqalani, Fath al Bari) (Man was created tall then he kept getting shorter until now.; emphasis mine)  

FURTHER READING

UNVEILING ALLAH’S PHYSICAL CLONE

BUKHARI & THE UNCREATED QURAN

I will be uploading specific responses from one of the most prominent online salafi websites in regards to the traditional sunni position on the Quran being uncreated, namely, Islam Question & Answer (IslamQa). In particular I will cite what this site writes in respect to al-Bukhari’s view of the Quran, one that initially got him in trouble. All emphasis will be mine.

The following is titled: Is the Quran Created? – Islam Question & Answer.

Is the Quran Created?

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Publication: 03-09-2024

Views: 108957

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Question

I know that the Quran is one of the attributes of Allah, like His Eye, His Hand and so on, and that it is the word of Allah in a real sense, that was sent down to the Prophet through Jibril, and that the Quran is not created. But what is meant by that? Does that mean that the words of Allah are not created, even when we read them, although we are created by Allah and everything we say or do is part of the creation of Allah? Is thinking in this way regarded as a kind of overstepping the mark? I do not want to do that, all I want is to ensure that my belief is sound.

Summary of answer

The Quran is the word of Allah and is not created. What is meant by that is that Allah spoke the words of the Quran, which Jibril heard from Him, and brought down to and conveyed it to Prophet Muhammad.

Answer

Related

Is the Quran Created?

The Quran is the word of Allah and is not created . What is meant by that is that Allah, may He be exalted, spoke the words of the Quran, which Jibril heard from Him, and brought down to the Prophet, and conveyed it to him. 

All of the attributes of Allah are uncreated; they are eternal, with no beginning. The words of Allah are among these attributes, and that includes the Quran. Therefore, the scholars said that the Quran is not created, because it is the words of Allah , and that is one of His attributes. 

Are people’s actions created?

With regard to people’s actions, they are created. Allah says (interpretation of the meaning):

“While Allah has created you and what you do [or make].” [As-Saffat 37:96]

There are two issues that we must distinguish between: 

  • The first is the words of Allah that He spoke initially, and Jibril heard them from Him, and the Prophet conveyed them to us. This is an attribute of Allah that is not created in its letters and words; the same applies to His voice with which Allah spoke initially, and Jibril heard it from Him. 

All of this comes under the heading of the words of Allah, nothing of which is created, no matter how it is written, recited or heard. 

  • The second is the actions of the person, who is the vessel which carries the words of Allah, so he writes them in a book, reads them and hears them. All that comes from a person and that he does is created. 

So the hand of the person is created, the ink with which he writes is created, the paper on which he writes is created, the person’s tongue is created, his voice that belongs to him is created. All of these are vessels in which people carry the word of Allah and transmit it and convey it. 

More than one of the leading scholars have explained this issue and differentiated between these two matters. Foremost among them is the leader of hadith scholars, Imam Muhammad ibn Isma`il Al-Bukhari. He wrote a book on this specific topic entitled Khalq Af`al Al-`Ibad. Among other things he said in it (2/70): 

“Abu `Abdullah ibn Isma`il said: I heard `Ubaydullah ibn Sa`id say: I heard Yahya ibn Sa`id say: I always heard our companions say that people`s deeds are created. 

Abu `Abdullah said: Their movements, voices, actions and writing are created. As for the Quran that is recited, RECORDED IN THE MUS-HAF, written, and memorised in people’s hearts, it is the word of Allah and is not created. Allah says (interpretation of the meaning):

“Nay, but they, the clear Ayat (i.e., the description and the qualities of Prophet Muhammad written like verses in the Tawrat (Torah) and the Injil (Gospel)) are preserved in the breasts of those who have been given knowledge (from the people of the Scriptures)

But it is clear revelations in the hearts of those who have been given knowledge.” [Al-`Ankabut 29:49]

Is-haq ibn Ibrahim said: “As for the vessels, who would doubt that they are created?” 

Shaykh Al-Islam Ibn Taymiyah said:  

“When we recite the Quran, we recite it with our voices that are created, that cannot resemble the voice of the Lord. The Quran that we recite is the word of Allah, conveyed from Him and not heard directly from Him. Rather we recite it with our voices. The words are the words of the Creator, but the voice is the sound of the reciter, as is indicated by the Quran and Sunnah, as well as common sense. Allah says (interpretation of the meaning):

“And if anyone of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Quran), and then escort him to where he can be secure.” [At-Tawbah 9:6]

And the Prophet said: “Make the Quran beautiful with your voices.”  (Majmu` Al-Fatawa, 12/98) (See also: Majmu` Al-Fatawa, 12/53) 

The scholars of the Standing Committee for Issuing Fatwas said: 

“What we are required to believe concerning the Quran, which is the view of Ahl As-Sunnah wal Jama`ah, as indicated by the Quran and Sunnah, is that the Quran is the word of Allah in a true sense. Its letters and meanings were sent down, not created . It came from Him and will return to Him. It is the word of Allah when it is recited and when it is written. Allah says (interpretation of the meaning):

“(It is) in Records held (greatly) in honour (Al-Lawh Al-Mahfudh).

Exalted (in dignity), purified,” [`Abasa 80:13-14]

“A Messenger (Muhammad (Peace be upon him)) from Allah, reciting (the Quran) purified pages (purified from Al-Batil (falsehood, etc.))

Containing correct and straight laws from Allah.” [Al-Bayyinah 98:2-3]

The Quran that we read is the word of Allah but we recite it with our voices. So the words are the words of the Creator and the voice is the voice of the reciter.” (Fatawa Al-Lajnah Ad-Da’imah, 3/21) 

For more details on this issue, please see Mukhtasar As-Sawa`iq Al-Mursalah by Ibn Al-Qayyim (503-510) 

Here’s what IslamQA says elsewhere (the link to which is found in the aforementioned post):

Ten textual and rational proofs that the Quran is the word of Allah and is not created

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Publication: 18-01-2016

Views: 49789

Question

I hope that you can advise me how to deal with the specious argument of the innovators, especially the innovated view that says that the Quran is created. I hope that you can give a detailed refutation of their specious argument, mentioning the books of trustworthy scholars who spoke at length in refuting the innovators concerning this issue.

Answer

Refuting innovation should be based on the fundamentals of the Sunnah and the fundamentals of ‘aqeedah, as knowledge should follow sound methodology that is based on Quran and Sunnah. 

That type of knowledge cannot be acquired from random fatwas or reading at random; rather it is done through the methodical pursuit of knowledge, studying that is truly founded on the fundamentals, in which the seeker of knowledge spends years of his life researching, memorising, understanding and learning. Only then will he be able to understand the specious arguments and to understand the words of the scholars, and he will be able to have deep insight into ambiguous arguments that led to such serious errors in ‘aqeedah. 

Here we will present a brief discussion to show how we could build an argument based on the fundamentals of religion, in order to prove that the Quran is the word of Allah and refute the specious argument that it is created. We will present this argument in brief, quoting it from specialised research, and from this presentation you will learn a little of the way to discuss issues of ‘aqeedah, and how vast in scope and subtle it is, and how much research and study is needed to understand it properly. 

Hence we say:

We can quote ten proofs to demonstrate that the Holy Quran is the word of Allah and is not created. These proofs are as follows: 

1. The first proof 

Allah says (interpretation of the meaning):

“Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and the Command. Blessed be Allah, the Lord of the Alameen (mankind, jinns and all that exists)” [al-A‘raaf 7:54]. 

The evidence in this verse consists of two points: 

(i) Allah differentiated between the creation and the command, which are two of His attributes which He ascribed to Himself. As for the creation, this has to do with His deeds; as for the command, it has to do with His words. In principle, when two words are mentioned in conjunction, they should have different meanings, unless the context indicates that no differentiation is intended. In this case there is evidence to indicate that there is a difference between them, including the following point.

(ii) Creation can only occur through the command, as Allah says elsewhere (interpretation of the meaning): “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is” [Ya-Seen 36:82].

The word “‘Be!’” is His command. If it were created, then its creation would require a command, and that command would require another command, and so on ad infinitum. That cannot be so. 

Imam Ahmad quoted this verse as evidence against the Mu‘tazili Jahamis. 

He said:

 I say: Allah says (interpretation of the meaning): “Surely, His is the Creation and the Command” [al-A‘raaf 7:54]. Thus He differentiated between the creation and the command.

Narrated by Hanbal in al-Mihnah (p. 53) 

And he said to them: Allah says (interpretation of the meaning): “The command of Allah has come” [an-Nahl 61:1], and His command is His word and His power, and that is not created. So do not interpret the Book of Allah in such a way as to make it sound as if it contradicts itself

Narrated by Hanbal in al-Mihnah (p. 54) 

In what he wrote for al-Mutawakkil, when he asked him about the issue of the Quran, Imam Ahmad said: 

Allah says (interpretation of the meaning): “And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Quran), and then escort him to where he can be secure, that is because they are men who know not” [at-Tawbah 9:6] and “Surely, His is the Creation and the command” [al-A ‘raaf 7:54]. So He tells us that the creation is His, then He says “and the command”. Thus He informs us that the command is not created. End quote. 

Narrated by his son Saalih in al-Mihnah (p. 210-121) 

Before Imam Ahmad, this argument was presented by Imam Sufyaan ibn ‘Uyaynah al-Hilaali al-Haafiz ath-Thiqah al-Hujjah [a great muhaddith] who said: 

Allah says (interpretation of the meaning): “Surely, His is the Creation and the command” [al-A‘raaf 7:54].

The creation is the creation of Allah and the command is the Quran. 

Narrated by al-Aajurri in ash-Sharee‘ah (p. 80) with a jayyid isnaad from him. 

2. The second proof 

Allah says (interpretation of the meaning):

“The Most Beneficent (Allah)

Has taught (you mankind) the Quran (by His Mercy).

He created man”

[ar-Rahmaan 55:1-3]. 

Here Allah differentiates between His knowledge (which He taught) and His creation. The Quran is His knowledge and man is His creation. His knowledge is not created. 

Allah says (interpretation of the meaning):

“Say: “Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Quran), then you would have against Allah neither any Walee (protector or guardian) nor any helper”

[al-Baqarah 2:120].

Allah calls the Quran knowledge , because it is what came to the Prophet from his Lord, and it is what Allah taught him. Allah’s knowledge is not created because, if it were created, He would have had the opposite attribute before it was created – glorified and exalted be Allah far above that.

This proof was cited by Imam Ahmad when he presented his argument against the Jahamis in the court of al-Mu‘tasim: 

‘Abd ar-Rahmaan al-Qazzaaz said to me: Allah was there and there was no Quran. I said to him: Then (what you are saying is that) Allah was there and there was no knowledge that He possessed! He kept quiet, because if he had claimed that Allah was there and there was no knowledge that He possessed, then he would be a disbeliever in Allah.

Narrated by Hanbal in al-Mihnah (p. 45) 

It was said to him: 

Some people say, if a man says that the words of Allah are not created, they say: Who is the scholar who taught you that? Where did you get the idea that His words are not created?

He said: The proof is the words of Allah (interpretation of the meaning): “Then whoever disputes with you concerning this matter after (all this) knowledge that has come to you” [Aal ‘Imraan 3:61]. There is nothing that came to him except the Quran (i.e., the Quran is the knowledge referred to here). 

And he said: 

The Quran is knowledge from Allah. Whoever claims that the knowledge of Allah is created, is a disbeliever. 

Narrated by Ibn Haani’ in al-Masaa’il (2/153, 154) 

3. The third proof 

Allah says (interpretation of the meaning):

“Say (O Muhammad to mankind). ‘If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid’”

[al-Kahf 18:109]

and

“And if all the trees on the earth were pens and the sea (were ink wherewith to write), with seven seas behind it to add to its (supply), yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise”

[Luqmaan 31:27]. 

Allah tells us – and what He says is true – that His words are unending, and that if the seas that Allah has created were ink with which to write, and the trees that Allah has created were pens with which to write, the ink of the seas would run out, and the pens would wear out, but the words of Allah would not be exhausted. 

This highlights the greatness of His words, and that His words or speech is His attribute and His knowledge. This cannot be compared with the created, finite words of His creation, for if His words were created, they would have been exhausted before one of the seas was exhausted. But Allah has only decreed an end and a limit for created beings, not for Himself or His attributes. 

4. The fourth proof 

The names of Allah in the Quran, such as Allah, the Most Beneficent, the Most Merciful, the All-Hearing, the All-Knowing, the Oft-Forgiving, the Most Generous and so on are part of His words or His speech, because it is He Who gave these names to Himself, with these words and meanings. Allah has made it equal to glorify His Essence and to glorify His names, as He says (interpretation of the meaning): “Glorify the Name of your Lord, the Most High” [al-A‘laa 87:1]. He has made it equal to call upon Him by His Essence and to call upon Him by His names, as He says (interpretation of the meaning): “And (all) the Most Beautiful Names belong to Allah, so call on Him by them” [al-A‘raaf 7:180]. Similarly, He has made it equal to remember Him by His Essence and to remember Him by His names, as He says (interpretation of the meaning): “And remember the Name of your Lord every morning and afternoon” [al-Insaan 76:25]. 

This glorification, supplication and remembrance, if applied to anything that is created, would constitute disbelief in Allah

If it is said that His words are created, His names are included in that, and whoever makes such a claim has gone beyond the pale of Islam, for the reasons we have mentioned, and because what that implies is that Allah did not have those beautiful names before He created His words; and the one who swore an oath by one of His names would be a mushrik, because he would be swearing by something that is created, and that which is created is different from the Creator

This argument was presented by a number of the early generations and imams to prove that the Quran is not created, including Imam al-Hujjah Sufyaan ibn Sa‘eed ath-Thawri, who said: Whoever says that [the words] “Say (O Muhammad): He is Allah, (the) One, Allah-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks)”[al-Ikhlaas 112:1-2] are created is a disbeliever

Narrated by ‘Abdullah in as-Sunnah (no. 13). Its isnaad is jayyid. 

Imam ash-Shaafa‘i said: 

Whoever swears by one of the names of Allah and breaks his oath has to offer expiation, because the name of Allah is not created; whoever swears an oath by the Ka‘bah, or by as-Safa and al-Marwa, does not have to offer expiation (for breaking his oath), because these things are created, whereas (the name of Allah) is not created. 

Narrated by Ibn Abi Haatim in Aadaab ash-Shaafa‘i (p. 193) with a saheeh isnaad. 

Ahmad ibn Hanbal said: 

The names of Allah are in the Quran, and the Quran is part of the knowledge of Allah. So whoever claims that the Quran is created has gone beyond the pale of Islam, and whoever claims that the names of Allah are created has gone beyond the pale of Islam. 

Narrated by his son Saalih in al-Mihnah (p. 52, 66-67) 

5. The fifth proof 

Allah has told us that the Book is from Him and is attributed to Him, as He says (interpretation of the meaning):

“The revelation of the Book (this Quran) is from the Lord of the Alameen (mankind, jinns and all that exists)”

[as-Sajdah 32:2]

“Those unto whom We gave the Scripture (the Taurat (Torah) and the Injeel (Gospel)) know that it is revealed from your Lord in truth”

[al-An‘aam 6:114]

“Say (O Muhammad) Ruh-ul-Qudus (Jibrael (Gabriel)) has brought it (the Quran) down from your Lord with truth”

[an-Nahl 16:102]. 

Allah has not attributed anything to Himself that He sent down, except His words, which indicates that there is a special meaning for that, so it is not like the sending down of rain, iron and so on. Allah has told us that He sent down these things, but He did not attribute them to Himself, unlike His words. His words or His speech is an attribute, and an attribute can only be ascribed to the one who possesses it, and not to anyone else. If His words were created, they could have departed from the Creator and would not be attributed to Him, because He has no need of His creation and none of it is His attribute. 

6. The sixth proof 

It was narrated that Khawlah bint Hakeem said: I heard the Messenger of Allah say: “Whoever stops at a place and says: I seek refuge in the perfect words of Allah from the evil of that which He has created, nothing will harm him until he moves on from that place.”. Narrated by Muslim (2708). 

If His words were created, then seeking refuge in them would be shirk, because that would be seeking refuge in something that is created. It is well-known that seeking refuge in anything other than Allah and His names and attributes is shirk, so how could the Prophet have taught his ummah something that is obviously shirk, when he is the one who came to teach them pure Tawheed? 

This indicates that the words of Allah are not created. 

Na‘eem ibn Hammaad said: Refuge is not to be sought in anything that is created, or in the words of people, jinn, humans or angels. 

Al-Bukhaari said, after quoting that: This indicates that the words of Allah are not created, and that everything other than Him is created

See: Khalq Af‘aal al-‘Ibaad (p. 143) 

7. The seventh proof 

The hadith of Abu Hurayrah from the Prophet who said:

“The superiority of the words of Allah over all other words is like the superiority of Allah over all of His creation.” 

A hasan hadith, narrated by ‘Uthmaan ad-Daarimi in ar-Radd ‘ala al-Jahamiyyah (no. 287, 340); al-Laalkaa’i (no. 557) 

This hadith confirms the belief of the salaf, that the Quran is the word of Allah and is not created. It does so in two respects: 

(i) It differentiates between the words of Allah and other words. Words are either the speech of Allah, which is one of His attributes, or they are created words, which are part of the creation of Allah. Whatever is a divine attribute is ascribed to Allah, whereas the rest are mentioned in general terms, so as to include all words other than those attributed to Allah. If all words were created, there would be no need for this differentiation.

(ii) The differentiation between the words of Allah and the words of others is like the differentiation between the essence of Allah and the essence of others. Allah’s words and the nature thereof are connected to His essence and the nature thereof, just as the words of created beings and the nature thereof are appropriate to and connected to the essence of created beings and the nature thereof. 

This argument was presented by Imam ‘Uthmaan ibn Sa‘eed ad-Daarimi in ar-Radd ‘ala al-Jahamiyyah (p. 162-163). After quoting the hadiths on this topic, he said: 

These hadiths indicate that the Quran is not created, because you would not see such a great difference when comparing between two created beings as you will see when comparing between Allah and His creation, because the difference between the two created beings is measurable, whereas the superiority of Allah over His creation is unmeasurable and no one can grasp it. The same applies to the superiority of His words over the words of created beings. If the words of Allah were created, there would not be such a great difference between them and the words of others, which is like the superiority of Allah over His creation. There is nothing like unto Him, so there are no words like His words, and no one could ever produce anything like them. End quote. 

8. The eighth proof 

On the basis of rational thinking, if the words of Allah were created, then it must be one of two scenarios: 

(i) They are created and exist as part of the essence of Allah

(ii) or they are separate from Allah.

Both scenarios are false and in fact constitute abhorrent disbelief.

As for the first, it implies that a created thing could exist within the Creator, which is false according to the view of Ahl as-Sunnah and most of the followers of innovation [among the Muslims]. Allah is independent of His creation and has no need of any of them in any way whatsoever.

As for the second, its implications lead to denying the attribute of divine speech, because the attribute exists in the one who possesses the attribute – as stated above – and does not exist in anyone or anything else. If it existed in anything else, then it would be an attribute of the one in whom it existed. What this would imply is that the Lord does not speak, and this is obvious disbelief, as we have explained above.

9. The ninth proof

As is clear to everyone, an attribute does not exist by itself. If the attribute is an attribute of the Creator, it should exist in Him, and if it is an attribute of a created being, it must inevitably exist in him, such as moving, staying still, standing, sitting, power, will, knowledge, life and other attributes. If an attribute is ascribed to something, then it is describing it and it belongs to the one in whom it exists. So these attributes may be ascribed to the created being, therefore they are descriptions of the created being, as they are ascribed to him. Some of them may also be ascribed to the Creator, such as power, will, knowledge, life and so on. Therefore they are attributes of His, as they are ascribed to Him. When they are ascribed to the created being, they are created, and when they are ascribed to the Creator, they are not created.

The attribute of speech is like other attributes; it must exist in something, and if it exists in that thing then it is an attribute of that thing and not of anything else. If it is ascribed to the Creator, may He be exalted, then it is His attribute. If it is ascribed to anyone else, then it is an attribute of that other entity. The attribute of the Creator is not created, just as His essence is not created, whereas the attribute of the created being is created, just as his essence is created. As Allah has ascribed speech to Himself, and has described Himself as speaking, then His speech (or words) is not created, because it is something that is connected to His essence, and His essence is not created. Discussion of the divine attributes is connected to discussion of the divine essence, and it must be discussed in the same terms.

If it is said that the Quran is created, we say: Allah should be above having ascribed to Him anything that is created. You (Jahamis) – according to your claim – declare Allah to be above having any created things existing IN HIM. As you declare your Lord to be above that, then you should not attribute speech to Him, but if you do not attribute speech to Him, you will be denying textual and rational evidence which testify that Allah possesses the attribute of speech.

But they refuse to admit that the words of Allah are not created, on the basis of an argument that is even more false than what is discussed above. They say: We affirm that Allah speaks with words that exist in something other than Him. Allah spoke to Moosa through created words that existed in the bush and did not exist in Him, therefore we declare Him to be above having created things (i.e., words) exist in Him.

We say in response: you regard the words as an attribute of the thing in which they exist, which implies – according to your view – that these were the words of the bush, so it is the bush that spoke to Moosa and said (interpretation of the meaning): “ ‘O Moosa (Moses)! Verily! I am Allah, the Lord of the Alameen (mankind, jinns and all that exists)’” [al-Qasas 28:30]. In that case, there is no difference between the words of the bush and the words of the accursed Pharaoh (interpretation of the meaning): “ ‘I am your lord, most high’” [an-Naazi‘aat 79:24], because the words of the bush are its attributes, and not the attributes of Allah, and the words of Pharaoh are his attributes; each of them claimed to be divine [according to your claim], so Moosa had no right to object to what Pharaoh said, yet accept the words of the bush!

Think about this blatant disbelief which led people who believed in this argument to this shameful innovation and not to submit and accept the facts of revelation mentioned in the Quran, and to turn away from the noble revelation and prefer to it the scum of minds that are controlled by whims and desires that direct them wherever they want.

This rational argument was something used by Imam Ahmad against the Mu‘tazili Jahamis when he debated with them in the presence of al-Mu‘tasim. He said:

This is the story of Moosa. Allah said in His Book, speaking of Himself (interpretation of the meaning): “and to Moosa (Moses) Allah spoke directly” [an-Nisa’ 4:164]. Thus Allah affirms that He spoke to Moosa by way of honouring Moosa, and confirms that it was indeed speech. Allah said (interpretation of the meaning): O Moosa “Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I)” [Ta-Ha 20:14] but you are denying this, so this pronoun (“I”) would then refer to something other than Allah, and a created entity would be claiming to be the lord!

Narrated by Hanbal in al-Mihnah (p. 52)

10. The tenth proof

Words of the leading scholars of the early generations affirming this belief:

‘Amr ibn Dinaar – one of the best of the Taabi‘i imams – said:

I have been meeting the companions of the Prophet and others who are next in status to them for seventy years, and they say: Allah is the Creator, and everything other than Him is created. The Quran is the word of Allah; it came from Him and will return to Him.

‘Abdullah ibn Naafi‘ said: Maalik used to say:

The Quran is the word of Allah. And he used to regard as abhorrent the view of those who said that the Quran was created.

Narrated by Saalih ibn Ahmad in al-Mihnah (p. 66) with a saheeh isnaad from him.

Ar-Rabee‘ ibn Sulaymaan, the companion and student of ash-Shaafa‘i, said, narrating a debate that took place between him and Hafs al-Fard concerning the Quran:

He (Hafs) started the debate with Ash-Shaafa‘i, and ash-Shaafa‘i presented his argument with proof, and there was a lengthy debate in which ash-Shaafa‘i established proof that the Quran is the word of Allah and is not created, and he regarded Hafs al-Fard as a disbeliever. Ar-Rabee‘ said: I met Hafs al-Fard in the gathering later on and he said: ash-Shafaa‘i wanted to kill me.

Narrated by ‘Abd ar-Rahmaan ibn Abi Haatim in Adaab ash-Shaafa‘i (p. 194-195). Its isnaad is saheeh.

Ibn Abi Haatim said:

I asked my father and Abu Zar‘ah about the views of Ahl as-Sunnah concerning the fundamentals of religion and what they learned from the scholars in all regions, and what they believed concerning that.

They said:

We met the scholars from all regions, the Hijaz, Iraq, Syria and Yemen, and their view was that faith is both words and deeds, and it may increase or decrease; the Quran is the word of Allah and is not created in any way.

Narrated by Ibn at-Tabari in as-Sunnah (1/176) with a saheeh isnaad.

Imam Abu’l-Qaasim Hibatullah ibn al-Hasan at-Tabari al-Laalkaa’i quoted, in his great book Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah: This is the view of five hundred and fifty individuals among the scholars and early generations of this ummah, all of whom say: The Quran is the word of Allah and is not created; whoever says that it is created is a disbeliever.

He said:

These people number five hundred and fifty or more, from among the Taabi‘een and their followers and leading scholars, other than the righteous Sahaabah, despite the differences in their locations and the passage of many years. Among them are approximately one hundred imams from whom the people learned their beliefs and followed them in their views. If I wanted to write down the views of the hadith scholars (concerning this issue), their names would be many thousands.

End quote from as-Sunnah (493)

Summarised from the book al-‘Aqeedah as-Salafiyyah fi Kalaam Rabb al-Bariyyah wa Kashf Abaateel al-Mubtadi‘ah ar-Radiyyah (p. 121-147)

For more information on this topic, see also the twelfth volume of Majmoo‘ Fataawa Shaykh al-Islam Ibn Taymiyah, “al-Quran Kalaam Allah”; and Mukhtasar as-Sawaa‘iq al-Mursalah by Ibn al-Qayyim

See also a useful article on this topic entitled Lima kaana al-Qawl bi Khalq al-Quran Kufran? Wa’l-Kalaam an-Nafsi by Shaykh ‘Amr Basyooni.

Here’s the final one, the link to which is again found in the initial IslamQA post cited at the start:

The Quran was revealed by Allah, not created

 10153

Publication: 27-03-2001

Views: 56740

Question

Can you recommend a book in english that explains what it really means that the Quran is not a creation ; and what we should believe in as Muslims? 

Answer

What we Muslims are obliged to believe is that which has come to us from Allah, and that which the Messenger of Allah (peace and blessings of Allah be upon him) has told us. Allah has told us that He speaks, as He says (interpretation of the meaning): 

“And who is truer in statement than Allah? [al-Nisaa’ 4:87] 

“and whose words can be truer than those of Allah?

[al-Nisaa’ 4:122] 

These two aayahs offer proof that Allah speaks, and that His words are true, and there is no kind of lie in them at all. 

Allah says (interpretation of the meaning): 

“And (remember) when Allah will say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”

[al-Maa’idah 5:116] 

This aayah shows that Allah speaks, and that His speech can be heard, so His speech has sound. And His speech includes words and phrases. The evidence that the speech of Allah is composed of letters is the aayah (interpretation of the meaning):  

“O Moosa (Moses)!

Verily, I am your Lord!” [Ta-Ha 20:11] 

because these words are composed of letters, and they are part of the speech of Allah. And the evidence that the speech of Allah has sound is the aayah (interpretation of the meaning]: 

“And We called him from the right side of the Mount, and made him draw near to Us for a talk with him [Moosa (Moses)].

[Maryam 19:52] 

Calling and talking can only happen with sound. 

See Sharh Lam’ah al-I’tiqaad by Ibn ‘Uthaymeen, p. 73 

Hence the belief of Ahl al-Sunnah wa’l-Jamaa’ah is that Allah speaks in a real sense, when and as and with whatever He wills, with letters and sound, but this does not resemble the voices of created beings. The evidence that it does not resemble the voices of created beings is the aayah (interpretation of the meaning): 

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11] 

So it is known from the outset that this is the belief of Ahl al-Sunnah wa’l-Jamaa’ah. Ahl al-Sunnah wa’l-Jamaa’ah believe that the Quran is the word of Allah, and among the evidence for this belief is the aayah (interpretation of the meaning): 

“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection so that he may hear the Word of Allah”

[al-Tawbah 9:6] 

what is meant here is the Quran, by scholarly consensus. The fact that Allah mentions kalaam (speech, word) in idaafah (genitive or possessive construction) with Himself indicates that the Quran is His Word. 

The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that the Quran is the word of Allah which was revealed, not created; it began from Him and will return to Him.  

The evidence that it is revealed is as follows (interpretation of the meanings): 

“The month of Ramadan in which was revealed the Quran”

[al-Baqarah 2:185] 

“Verily, We have sent it (this Quran) down in the Night of Al‑Qadr (Decree)”[al-Qadr 97:1] 

“And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages” [al-Israa’ 17:106] 

“And when We change a Verse (of the Quran) in place of another — and Allah knows best what He sends down — they (the disbelievers) say: ‘You (O Muhammad) are but a Muftari! (forger, liar).’ Nay, but most of them know not.

Say (O Muhammad) Ruh‑ul‑Qudus [Jibreel (Gabriel)] has brought it (the Quran) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allah as Muslims).

And indeed We know that they (polytheists and pagans) say: ‘It is only a human being who teaches him (Muhammad).’ The tongue of the man they refer to is foreign, while this (the Quran) is a clear Arabic tongue[al-Nahl 16:101-103] 

– the One Who changes a verse in place of another is Allah, may He be glorified and exalted. 

The evidence that the Quran is not created is the aayah (interpretation of the meaning): 

“Surely, His is the creation and commandment” [al-A’raaf 7:54] 

So Allah describes creation as one thing and commandment as another. The conjunction implies that the second thing mentioned is different, and the Quran is part of the commandment because of the evidence of the aayah (interpretation of the meaning): 

“And thus We have sent to you (O Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Quran) a light wherewith We guide whosoever of Our slaves We will”

[al-Shoora 42:52] 

If the Quran is part of the command or commandment, which is different from creation, therefore it is not created, because if it were created, this division of categories would not be correct. This is the evidence from the Quran. 

The rational evidence is that the Quran is the word of Allah, and words cannot exist in and of themselves so that they would have a distinct and separate identity.  If they did exist separately and distinct from Allah, then we would say that they are created, but words are an attribute of the speaker. If they are an attribute of the speaker and they are spoken by Allah, then they are not created, because the attributes of Allah are not created

Sharhal-‘Aqeedah al-Waasitah by Ibn ‘Uthaymeen, 1/418-426-441  

We must believe this and be certain of it. We should not change the meanings of the verses of Allah, for they clearly indicate that the Quran is a revelation from Allah. Hence Imaam al-Tahhaawi said: “The Quran is the word of Allah which came from Him in the form of speech, without any need for us to know how. He sent it down to His Messenger by Revelation, the believers believe that it is true and they are certain that it is indeed the word of Allah and that it is not created like the words of human beings. Whoever hears it and claims that it is the words of human beings is a kaafir, who is condemned and warned of Hell, as Allah says (interpretation of the meaning):

‘I will cast him into Hell fire’ [al-Muddaththir 74:26]. 

Since Allah threatened with Hell the one who said, ‘This is nothing but the word of a human being’ [al-Muddaththir 74:26 – interpretation of the meaning], we know and are certain that it is the word of the Creator of mankind, and it does not resemble the speech of human beings.”  Sharh al-‘Aqeedah al-Tahhaawiyyah, 179

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THE UNCREATED CREATED QURAN