Islam

Of course, Muslims are allowed to swim and to be swimmers. They are allowed and encouraged to participate and practice all kinds of sports. It is forbidden neither in Quran nor by prophet Muhammad (PBUH) teachings.

However:

• Islam morals should be observed when swimming of practicing forbidden sexual acts, and
• the swimming suits; and/or sport suits; should be licitly allowed per Islam religion. For men, it should cover from naval to knees. For women, it should cover the whole body including head, hair, and neck. Currently there are in the market many suitable fashions for swimming and sports suits for both men and women that are meeting Islamic clothing requirements.

Islam is a fastest growing religion in the world because this is the true religion and it is also recorded in Guiness world of record -> http://en.wikipedia.org/wiki/Claims_to_be_the_fastest-growing_religion#Islam

Some of the Reverted celebrities are Dave Chappelle , Michael Jackson , Tony Blair Sister in law , Snoop Dogg, Mike Tyson, Chris Tucker etc

Islamic method of slaughtering animal

Zakkaytum is a verb derived from the root word Zakah (to purify). Its infinitive is Tazkiyah which means purification. The Islamic mode of slaughtering an animal requires the following conditions to be met:

a. Animal should be slaughtered with sharp object (knife)

The animal has to be slaughtered with a sharp object (knife) and in a fast way so that the pain of slaughter is minimised.

b. Cut wind pipe, throat and vessels of neck

Zabiha is an Arabic word which means 'slaughtered'. The 'slaughtering' is to be done by cutting the throat, windpipe and the blood vessels in the neck causing the animal's death without cutting the spinal cord.

c. Blood should be drained

The blood has to be drained completely before the head is removed. The purpose is to drain out most of the blood which would serve as a good culture medium for micro organisms. The spinal cord must not be cut because the nerve fibres to the heart could be damaged during the process

Answer 1

Having slaves was very popular allover the world before Islam. Having intercourse with women slaves was also very popular allover the world before Islam. During the Islam era, Quran and Islam teachings followed lots of measure to limit slavery and prohibit it gradually. One of these measures was that if a Muslim performs intercourse with his slave woman then it should be with her satisfaction and acceptance (no rape is allowed in Islam) and if she gives birth due to this intercourse then she and her children become free.

Answer 2

1. Misconception of Slavery in Islam

No, one is not allowed to have sex out of wedlock in Islam as per the Quran. Slavery was completely admonished and your servants are not slaves, they are free human beings. But still let's see if having an intercourse out of wedlock is allowed in the light of Quranic verses.

I have done some research after praying to Allah for true guidance. I prayed if I was wrong to think the way I did, may Allah help me get to the truth or if I was right, may Allah help me spread the truth. I have never been able to document my research ever before but this time Allah made it simple for me to do it. I hope and pray that the below research will guide all those who are confused on the concept of slavery in Islam and all those who believe in it to re-think and read more to understand better.

The method used for the research is fairly simple... first focus on Quran, then if required move to ahadith and so on as per the Islamic belief. Alhamdulillah there were plenty of proof against slavery in Quran itself. People who support slavery from Quran, ahadith and from work of scholars would Insha-Allah be convinced after going through the below from Quran. I have tried to keep the context of Surahs (taking multiple ayahs to not lose the meaning of it).

The English translation of the Quranic verses is taken from the below website. May Allah be pleased with them. There are multiple translations available on this website to do comparison.

Source: http://www.quranexplorer.com/quran

Source: http://www.quran.com

Lets focus on Quran first.

O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr) and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of Allah. He judges between you. And Allah is All-Knowing, All-Wise. (10)

Commentary: There is ahadith to support that Hazrat Muhammad PBUH would free the captives after a ransom. Another option mentioned is to marry the believing captives (emphasis is on marriage and giving of mahr) if they belong to the unbelievers. Because once a woman accepts Islam, she cannot marry a non believer. However it mentions to return the non believing women to their men as they have spent on them. It does not say to keep them captives and make them slave women.

For me even this one particular ayah was enough proof. But I have found many more for people who still are not convinced.

And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. (3)

Commentary: The verse is emphasizing marriage, to upto 4 women and in case one cannot do justice, then only one. It says marry the women who seem good to you OR marry captives (also see verse 25 of Surah-e-Nisa below), but the focus is still marriage in this verse. It also mentions CLEARLY that men will most likely be unjust if they have 2,3 or 4 wives.

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr[] you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allâh brings through it a great deal of good. (19)

Commentary: Muslims are forbidden to inherit women against their will. This is general for all women.... so there is no concept of slavery. It does not say FREE women.

Also (forbidden are) women already married, except those (slaves) whom your right hands possess. Thus has Allâh ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal - money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allâh is Ever All¬Knowing, All¬Wise (24)

Commentary: It says that Muslim men are allowed to marry slave women. Nothing MORE! It continues that provided to seek them in marriage with Mahr (mahr is linked to Nikah). Its telling Muslims that if you have had sex with any of the allowed women then marry them (saying give mahr and mahr comes with Nikah). The emphasis is still on MARRIAGE which by far is the BASIS of an Islamic society or for that matter any society.

And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (slaves) whom your right hands possess, and Allâh has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliyâ' or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women.[] This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise self¬restraint, and Allâh is Oft¬Forgiving, Most Merciful (25)

Commentary: Now another very important verse which relates to whether sex is allowed with slave women or not. I would like to remind the readers that first proof from Quran already does not support slavery and slaves should either be returned to their own people or if they become believers, then Muslims can MARRY them. Emphasis on marriage is there or sending them to their own people. There are ahadith to support that at that time they would free slaves on payment of some ransom e.g. teaching the children or camels etc.

This verse says that Muslims who can't find or afford to marry free women, they can marry women slaves. Let me re-iterate, it says marry them. It does not end there, it says marry them with the permission of their folks and give them their mahr (again linked to Nikah). It further mentions that the slave girl should be chaste and not adulterous. Further it mentions that this provision is for those who are afraid to commit sin but it says that it is better if you practice SELF CONSTRAINT. Clearly this verse is about free men who have slave girls. If sex was allowed then there was no need of this verse.

If sex was allowed with slave girls... above situation would never arise. Only reason above situation arises is because sex with slave girls is not allowed.

Allâh wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allâh is All¬Knower, All¬Wise. (26)

Allâh wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away (from the Right Path). (27)

Commentary: Allah will accept the repentance of everyone except those who follow their lust. And I have read articles proving that Islam allows 100s of concubines for Muslim men, Astaghfirullah! I pray to Allah almighty that we all get guidance. Amen!

You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allâh by keeping away from all that is wrong, then Allâh is Ever Oft¬Forgiving, Most Merciful. (129)

But if they separate (by divorce), Allâh will provide abundance for everyone of them from His Bounty. And Allâh is Ever All¬Sufficient for His creatures' need, All¬Wise. (130)

Commentary: Allah says that Muslim men can't do justice with more than one wife, even if they try their best. So if they separate by divorce, Allah will provide to both. Again emphasizing on One wife. Allah hates divorce and it is the most undesirable thing in the eyes of Allah. Despite that Allah knows about the injustice a woman can go through while not being the only wife. So Allah promises to provide abundance if the couple decides to separate ways. I should mention a Hadith which tells us that Hazrat Ali wanted to do a second wife and our prophet PBUH told Hazrat Ali that whoever makes my daughter (part of me) unhappy makes me unhappy and he stopped him from getting married (despite it being a lawful thing). This means Hazrat Muhammad PBUH knew it is a painful thing for a wife. This is also a sunnat of Hazrat Muhammad PBUH.

And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficent for His creatures' needs, All-Knowing (about the state of the people).(32)

Commentary: Clearly the direction is to get married to men/women who are single or you can also marry slaves. But the emphasis is on marriage again.

Forbidden unto you (for food) are carrion and blood and swine-flesh, and that which hath been dedicated unto any other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that which ye make lawful (by the death-stroke), and that which hath been immolated unto idols. And (forbidden is it) that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as religion AL-ISLAM. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful. (3)

They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account. (4)

This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honour, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter. (5)

Commentary: Surah Maeda talks about what is lawful and what is not. 3rd and 4th are mentioned for the context. 5th clearly mentions that virtuous women of the believers and of those who received scriptures before you are lawful for you (no mention of free vs. slave, meaning the concept of slavery was admonished). Verse also emphasizes marriage and rejects concubinage. Alhamdolillah it is clear that Allah cannot be unjust to women.

I researched about the mention of women whom your right hand possesses in the only 2 surahs which were revealved after Surah-e-Maeda and there is no mention of it. So what surah-e-Maeda states is final revelation about women, marriage and concubinage.

Allah's Apostle said, "He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward."

The Prophet said: "The stipulations most entitled to be abided by are those with which you are given the right to enjoy the (women's) private parts (i.e. the stipulations of the marriage contract)."

The Prophet said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and 'my boy (Ghulami)."

While I was with Abdullah, 'Uthman met him at Mina and said, "O Abu 'Abdur-Rahman ! I have something to say to you." So both of them went aside and 'Uthman said, "O Abu 'Abdur-Rah. man! Shall we marry you to a virgin who will make you remember your past days?" When 'Abdullah felt that he was not in need of that, he beckoned me (to join him) saying, "O 'Alqama!" Then I heard him saying (in reply to 'Uthman), "As you have said that, (I tell you that) the Prophet once said to us, 'O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, as fasting diminishes his sexual power.

We were with the Prophet while we were young and had no wealth whatever. So Allah's Apostle said, "O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power."

We used to fight in the holy battles in the company of the Prophet and we had no wives with us. So we said, "O Allah's Apostle! Shall we get castrated?" The Prophet forbade us to do so.

I said to Ibn 'Abbas, "During the battle of Khaibar the Prophet forbade (Nikah) Al-Mut'a and the eating of donkey's meat."

While we were in an army, Allah's Apostle came to us and said, "You have been allowed to do the Mut'a (marriage), so do it." Salama bin Al-Akwa' said: Allah's Apostle's said, "If a man and a woman agree (to marry temporarily), their marriage should last for three nights, and if they like to continue, they can do so; and if they want to separate, they can do so." I do not know whether that was only for us or for all the people in general. Abu Abdullah (Al-Bukhari) said: 'Ali made it clear that the Prophet said, "The Mut'a marriage has been cancelled (made unlawful)."

The Prophet said, "Set the captives free, accept the invitation (to a wedding banquet), and visit the patients."

I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me."

'Ali demanded the hand of the daughter of Abu Jahl. Fatima heard of this and went to Allah's Apostle saying, "Your people think that you do not become angry for the sake of your daughters as 'Ali is now going to marry the daughter of Abu Jahl. "On that Allah's Apostle got up and after his recitation of Tashah-hud. I heard him saying, "Then after! I married one of my daughters to Abu Al-'As bin Al-Rabi' (the husband of Zainab, the daughter of the Prophet ) before Islam and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the daughter of Allah's Apostle and the daughter of Allah's Enemy cannot be the wives of one man." So 'Ali gave up that engagement.

'Al-Miswar further said: I heard the Prophet talking and he mentioned a son-in-law of his belonging to the tribe of Bani 'Abd-Shams. He highly praised him concerning that relationship and said (whenever) he spoke to me, he spoke the truth, and whenever he promised me, he fulfilled his promise."

The Prophet said, "No man should stay with a lady in seclusion except in the presence of a Dhu-Muhram." A man stood up and said, "O Allah's Apostle! My wife has gone out intending to perform the Hajj and I have been enrolled (in the army) for such-and-such campaign." The Prophet said, "Return and perform the Hajj with your wife."

Marthad ibn AbuMarthad al-Ghanawi used to take prisoners (of war) from Mecca (to Medina). At Mecca there was a prostitute called Inaq who had illicit relations with him. (Marthad said:) I came to the Prophet (peace_be_upon_him) and said to him: May I marry Inaq, Apostle of Allah? The narrator said: He kept silence towards me. Then the verse was revealed:"....and the adulteress none shall marry save and adulterer or an idolater." He called me and recited this (verse) to me, and said: Do not marry her.

The Apostle of Allah (peace_be_upon_him) prohibited temporary marriage with women.

The Apostle of Allah (peace_be_upon_him) said: The marriage of a woman who marries without the consent of her guardians is void. (He said these words) three times. If there is cohabitation, she gets her dower for the intercourse her husband has had. If there is a dispute, the sultan (man in authority) is the guardian of one who has none.

The Prophet (peace_be_upon_him) said: There is no marriage without the permission of a guardian.

concerning the Verse: 'Do not prevent them' (2.232) Ma'qil bin Yasar told me that it was revealed in his connection. He said, "I married my sister to a man and he divorced her, and when her days of 'Idda (three menstrual periods) were over, the man came again and asked for her hand, but I said to him, 'I married her to you and made her your bed (your wife) and favored you with her, but you divorced her. Now you come to ask for her hand again? No, by Allah, she will never go back to you (again)!' That man was not a bad man and his wife wanted to go back to him. So Allah revealed this Verse: 'Do not prevent them.' (2.232) So I said, 'Now I will do it (let her go back to him), O Allah's Apostle."So he married her to him again.

(The narrator Isma'il said: I think ash-Sha'bi attributed this tradition to the Prophet)

The Prophet (peace_be_upon_him) said: Curse be upon the one who marries a divorced woman with the intention of making her lawful for her former husband and upon the one for whom she is made lawful.

I read this question, which relates to ahadith regarding the abomination of slavery. I found it to be quite balanced as per what I read in Quran and Hadith.

Question: I am a Captain in the Pakistan army and would like to know if can we have sexual relations with the women we are able to capture in wars? I have heard that in one of the wars during the time of the Prophet (sws), the whole Muslim army raped slave women offered to them provided that they practiced 'Azal (coitus interruptus).

Answer: Well I am afraid you cannot do so. Since the question you have raised is an important one. I'll give you a detailed answer:

In my opinion, among many other misconceptions about Islam is the notion that it gives sanction to slavery and permits its followers to enslave prisoners of war, particularly women and establish extra-marital relations with them. Islam, I must strongly affirm, has not the slightest link with slavery and concubinage. On the contrary, it completely forbids these practices. It is quite outrageous to associate such barbarities with a religion revealed to upgrade humanity.

The point which needs to be appreciated and which, perhaps, is the real cause of the misconception is that Islam had adopted a gradual process to abolish the institution of slavery because of the social conditions prevalent in Arabia at that time. It must be kept in mind that slavery was an integral part of the pre-Islamic Arab society. There were scores of slave men and women in almost every house. This was largely due to two reasons: First, during those times, the standard practice of dispensing with prisoners of war was to distribute them among the army who captured them. Second, there were extensive slave markets in Arabia in that period where free as well as men and women of all ages were sold like animals.

In these circumstances, in which slavery had become an essential constituent of the Arab society, Islam adopted a gradual way to eliminate it. An immediate order of prohibition would have created immense social and economic problems. It would have become impossible for the society to cater for the needs of a large army of slaves, who were, otherwise, dependent on various families. Also, the national treasury was in no position to provide them all on a permanent basis. A large number among them were old and incapable of supporting themselves. The only alternative left for them, if they were instantly freed, would have been to turn to beggary and become an economic burden for the society. The question of slave girls and women was even more critical, keeping in view their own low moral standards. Freeing them, all of a sudden, would have only resulted in a tremendous increase in brothels.

Perhaps, the reason behind this gradual eradication can be understood better if one considers the position which interest occupies in the economy of Pakistan today. No one can refute Pakistan's national economic structure is interest oriented. How the parasite of interest has crippled the national economy is apparent to every keen eye. However, there is no denying the fact that without it our present economic system cannot sustain itself. Every reasonable person will acknowledge that today if a government wishes to rid the economy from this menace then, in spite of its utter prohibition in Islam, it will have to adopt a gradual methodology. During this interim period interest oriented deals will have to be tolerated and temporary laws will have to be enacted to handle them, just as the Qur'an had given certain provisional directives about slaves during the interim period of their gradual eradication. An alternative economic framework will have to be steadily incorporated in place of the existing one. A sudden abolition, without another parallel base, will only hasten the total collapse of the economic system, which, of course, will be disastrous for the country.

To avert a similar disaster and to ward off a similar catastrophe, Islam had adopted a progressive and a gradual scheme, fourteen hundred years ago, to do away with the inhuman institution of slavery. Following are some of the measures it took in this regard:

1. In the early Makkan period, it pronounced that slave emancipation was a great deed of piety. The very initial Makkan surahs appealed to the Muslims to liberate as many slaves as they could.

2. The Prophet (sws), unequivocally, directed the Muslims to raise the standard of living of the slaves and bring it equal to their own standard. This, of course, was meant to discourage people from persisting with them.

3. For the atonement of many sins manumission of slaves was divinely ordained.

4. All slave men and women who could support themselves in the society were directed to marry one another, in order to raise their moral and social status.

5. A permanent head in the public treasury was fixed to set free slave men and women.

6. Prostitution, which was largely carried out through slave women, who were mostly forced by their masters do so, was totally prohibited.

7. The affronting names of 'abd (slave-man) and amah (slave-woman) by which slave men and women were called, were abrogated so that people should stop regarding them as slaves. In their place, the words fata (boy) and fatat (girl) were introduced.

8. Finally, the law of mukatibat provided very easy access for the slaves to the gateway to freedom. Every slave who was capable of supporting himself was allowed by law to free himself, provided that he either gave a certain monetary amount to his master or carried out certain errands for him. After this, he could live as a free man. A special head in the treasury was fixed for this purpose; also, wealthy people were urged to help the slaves in this regard. The net result of this law was that only handicapped and old slaves were left to be provided for by their masters, which not only went in their own favour but also prevented them from becoming an economic burden on the society.

As far as the war you have referred to, let me correct you on your information.

In the battle of Bani Mustaliq, the prisoners captured were either freed in the battlefield as a favour while some others were freed on ransom. The Prophet (sws) brought the remaining prisoners to Madinah and while waiting for their families to procure them, gave them into the temporary custody of his Companions (rta). Since at that time, the prohibition of slavery was passing through the interim period when it was still intact for reasons stated earlier, the Prophet (sws) accepted the right of masters to have sexual intercourse with the slave women as was the international law at that time but set about taking steps that could prevent this from actually happening. Let me explain the most important measure he adopted:

Among the prisoners of this battle was Sayyidah Jawayriyyah as well. Her father arrived with some camels as ransom. The Prophet (sws) inquired about the two well-bred camels he had hid behind. This astounded him so much - for he knew that there could be no way that the Prophet (sws) could have had knowledge of them - that he accepted faith. At this, Sayyidah Jawayriyyah also accepted faith. The Prophet (sws) proposed for her to which her father consented. Upon this, the marriage was solemnized. The result of this marriage was that all the remaining prisoners of war were set free by the Muslim soldiers, since they thought that it was not appropriate to keep the Prophet's in-laws in captivity.

So actually no such instance of sexual intercourse with the slave women took place. It is totally wrong that they were raped. Also today as far as prisoners of was are concerned, they cannot be taken to be slaves and sexually benefited from. After the abolition of slavery that took place in the time of the Prophet (sws) as described above, no one dare maltreat a p.o.w. let alone sexually harass them.

The following table presents the Meccan Surahs in chronological order. Please note that somewhat

unorthodox transliteration is due to font limitations for web pages. I think it will still make sense.

The columns for the first two tables are: Surah number in the Quran, transliteration of Quranic title,

translation of title, and a column of notes describing any exception to that chronological placement, etc.

Surah no. in quran

Quranic Title of Surah

Tranalation of Title

Any Exception

96

al-`Alaq

The Clot

68

al-Qalam

The Pen

except 17-33, 48-50, from Medinah

73

al-Muzammil

The Mantled One

except for 73.10-11, 20, from Medinah

74

al-Muddaththir

The Clothed One

1

al-Fātiĥah

The Opening

111

al-Lahab

The Flame

81

at-Takwīr

The Cessation

87

al-A`lā

The Most High

92

al-Layl

The Night

89

al-Fajr

The Dawn

93

aď-Ďuĥā

The Early Hours

94

al-Inshirāĥ

The Expansion

103

al-`Aşr

Time

100

al-`Ādiyāt

The Assaulters

108

al-Kauthar

Abundance

102

at-Takāthur

Worldly Gain

107

al-Mā`ūn

The Daily Necessaries

only 1-3; rest from Medinah

109

al-Kāfirūn

The Unbelievers

105

al-Fīl

The Elephant

113

al-Falaq

The Daybreak

114

an-Nās

The Men

112

al-Ikhlāş

The Unity

53

an-Najm

The Star

except 32, from Medinah

80

`Abasa

He Frowned

97

al-qadr

The Majesty

91

ash-Shams

The Sun

85

al-Burūj

The Constellations

95

at-Tin

The Fig

106

al-Quraysh

The Quraish

101

al-Qāri`ah

The Terrible Calamity

75

al-Qiyāmah

The Resurrection

104

al-Humazah

The Slanderer

77

al-Mursalāt

The Emissaries

except 48, from Medinah

50

Qāf

Qaf

except 38, from Medinah

90

al-Balad

The City

86

aţ-Ţāriq

The Night-Comer

54

al-Qamar

The Moon

except 44, 45, 46, from Medinah

38

Şād

Sad

7

al-A`rāf

The Elevated Places

except 163-170, from Medinah

72

al-Jinn

The Jinn

36

Yā Sīn

Ya Sin

except 45, from Medinah

25

al-Furqān

The Criterion

except 68, 69, 70, from Medinah

35

al-Fāţir

The Creator

19

Maryam

Mary

except 58, 71, from Medinah

20

Ţā Hā

Ta Ha

except 130, 131, from Medinah

56

al-Wāqi`ah

That Which is Coming

except 81, 82, from Medinah

26

ash-Shu`arā'

The Poets

except 197 and 224-end, from Medinah

27

an-Naml

The Ant

28

al-Qaşaş

The Narrative

except 52-55 from Medinah and 85 from Juhfah at the time of the Hijrah

17

Banī Isrā'īl

(or al-Isrā')

The Israelites

(or The Night Journey)

except 26, 32, 33, 57, 73-80, from Medinah

10

Yūnus

Jonah

except 40, 94, 95, 96, from Medinah

11

Hūd

Hud

except 12, 17, 114, from Medinah

12

Yūsuf

Joseph

except 1, 2, 3, 7, from Medinah

15

al-Ĥijr

The Rock

except 87, from Medinah

6

al-An`ām

The Cattle

except 20, 23, 91, 93, 114, 151, 152, 153, from Medinah

37

aş-Şāffāt

The Rangers

31

Luqmān

Lukman

except 27-29, from Medinah

34

Saba'

Sheba

39

AZ-Zumar

The Companies

40

al-Mu'min

The Forgiving One

except 56, 57, from Medinah

41

Ĥā Mim Sajdah

Revelations Well Expounded

42

ash-Shūrā

The Counsel

except 23, 24, 25, 27, from Medinah

43

AZ-Zukhruf

The Embellishment

except 54, from Medinah

44

ad-Dukhān

The Evident Smoke

45

al-Jāthiyah

The Kneeling

except 14, from Medinah

46

al-Aĥqāf

The Sandhills

except 10, 15, 35, from Medinah

51

adh-Dhāriyāt

The Scatterers

88

al-Ghāshiyah

The Overwhelming Calamity

18

al-Kahf

The Cave

except 28, 83-101, from Medinah

16

an-Naĥl

The Bee

except last three verses 126-128, from Medinah

71

Nūĥ

Noah

14

Ibrāhīm

Abraham

except 28, 29, from Medinah

21

al-Anbiyā'

The Prophets

23

al-Mu'minūn

The Believers

32

as-Sajdah

The Adoration

except 16-20, from Medinah

52

aţ-Ţūr

The Mountain

67

al-Mulk

The Kingdom

69

al-Ĥāqqah

The Inevitable

70

al-Ma`ārij

The Ladders

78

an-Naba'

The Tidings

79

an-Nāzi`āt

Those Who Pull Out

82

al-Infiţār

The Cleaving Asunder

84

al-Inshiqāq

The Rending

30

ar-Rūm

The Romans

except 17, from Medinah

29

al-`Ankabūt

The Spider

except 1-11, from Medinah

83

at-Taţfīf

The Defrauders

last from Mecca

Surah no. in quran

Quranic Title of Surah

Tranalation of Title

Any Exception

2

al-Baqarah

The Cow

except 281 from Mina at the time of the Last Hajj

8

al-Anfāl

The Spoils Of War

except 30-36 from Mecca

3

āl-Imrān

The Family Of Imran

33

al-Aĥzāb

The Allies

60

al-Mumtaĥanah

She Who is Tested

4

an-Nisā'

Women

99

al-Zilzāl

The Shaking

57

al-Ĥadid

The Iron

47

Muĥammad

Muhammad

except 13, from during the Hijrah

13

ar-Ra`d

The Thunder

55

ar-Raĥmān

The Merciful

76

ad-Dahr

The Man

65

aţ-Ţalāq

The Divorce

98

al-Bayyinah

The Proof

59

al-Ĥashr

The Exile

24

an-Nūr

The Light

22

al-Ĥajj

The Pilgrimage

except 52-55, from between Mecca and Medinah

63

al-Munāfiqūn

The Hypocrites

58

al-Mujādilah

She Who Pleaded

49

al-Ĥujurāt

The Chambers

66

at-Taĥrīm

The Prohibition

64

at-Taghābun

The Cheating

61

aş-Şaff

The Ranks

62

al-Jumu`ah

The Day of Congregation

48

al-Fatĥ

The Victory

while returning from Hudaybiyyah

5

al-Mā'idah

The Food

except 3, from Arafat on Last Hajj

9

at-Taubah

Repentance

except last two verses from Mecca

110

an-Naşr

The Help

last one, from Mina on Last Hajj

This is a contentious topic and as a result, has three distinct categories of answers. The answers will be organized by category:

• Answer A: Those that assert that the claim of Islam spreading by war is FALSE. Those who assert this claim hold that Islam spread exclusively through peaceful means
• Answer B: Those that assert that the claim of Islam spreading by war is TRUE, but was a minimal part of the expansion of Islam that occurred only in select instances.
• Answer C: Those that assert that the claim of Islam spreading by war is TRUE, and that Islam spreading by war was an important part in the growth of the faith. Note, that Answer C's position does not mean that the only way that Islam spread was war, but that war was one of several critical mechanisms that led to Islam spreading.

ANSWER A: ISLAM WAS NOT SPREAD BY WAR

Answer A1

Some non-Muslims claim that Islam would not have millions of adherents all over the world, if it had not been spread by the use of force. The following arguments may prove that it was the inherent force of truth, reason and logic that was responsible for the rapid spread of Islam.

1. Islam means peace

Islam means peace. It means, also, full submission of one's will to God (Allah). Thus Islam is a religion of peace, which is acquired by submitting one's will to the will of the Supreme Creator, Allah. Islam is an Arabic word that means submission and surrender to God will. It is the faith and religion of all God creatures since start on universe creation. Refer to question below on when Islam was made. The root word of Arabic 'Islam' is 'Salem' that means be in peace and its noun is 'salam' that means peace.

2. Sometimes force has to be used to maintain peace

Every one in this world is in favor of maintaining peace and harmony. There are many, who would disrupt it for their own vested interests. Sometimes force has to be used to maintain peace. It is precisely for this reason that we have the police who use force against criminals to maintain peace within the community. Islam promotes peace. At the same time, Islam urges its followers to fight when there is no other way to resist oppression. The fight against oppression may, at times, require the use of force. In Islam force can only be used to promote peace and justice.

3. Opinion of the historian De Lacy O'Leary

The best reply to the misconception that Islam was spread by the war is given by the noted historian De Lacy O'Leary in the book "Islam at the cross road" (Page 8):

"History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myth that historians have ever repeated."

4. Muslims ruled Spain for 800 years

Muslims ruled Spain for about 800 years. The Muslims in Spain never used the sword to force the people to convert. Later the Christian Crusaders came to Spain and wiped out the Muslims and Spanish Muslims were not exempted from torture and expelling. There was not a single Muslim in Spain who could openly call for prayers.

Just as one example to explain that Islam was not spread by war is that: could you explain how Spain was under Muslims control for over than 800 years and when left control of it was still the wide majority of the Spanish Christians (Spain has less than 1% Muslims).

5. Around 14 million Arabs are Coptic Christians

Muslims controlled Arabia for 1400 years. For a few years the British ruled, and for a few years the French ruled. Overall, the Muslims are controlling Arabia for 1400 years. Yet today, there are 14 million Arabs who are Coptic Christians i.e. Christians since generations. If the Muslims had used the sword there would not have been a single Arab who would have remained as Christian.

6. More than 80% non-Muslims in India

The Muslims ruled India for about a thousand years. If they wanted, they had the power of converting each and every non-Muslim of India to Islam. Today more than 80% of the population of India are non-Muslims. All these non-Muslim Indians are bearing witness today that Islam was not spread by war or by force.

7. Islam in Indonesia and Malaysia

Indonesia is a country that has the maximum number of Muslims in the world. The majority of people in Malaysia are Muslims. May one ask, "Which Muslim army went to Indonesia and Malaysia?". Of course, no Muslim forces or armies reached these places.

8. East Coast of Africa

Similarly, Islam has spread rapidly on the East Coast of Africa. One may again ask, if Islam was spread by the sword, "Which Muslim army went to the East Coast of Africa?"

9. Sayings of Thomas Carlyle

The famous historian, Thomas Carlyle, in his book "Heroes and Hero worship", refers to this misconception about the spread of Islam:

"The sword indeed, but where will you get your sword? Every new opinion, at its starting is precisely in a minority of one. In one man's head alone. There it dwells as yet. One man alone of the whole world believes it. There is one man against all men. That he takes a sword and try to propagate with that, will do little for him. You must get your sword! On the whole, a thing will propagate itself as it can."

10. No compulsion in religion

With which sword was Islam spread? Even if Muslims had it they could not use it to spread Islam because the Quran says [Quran chapter 2, verse 256]:

"Let there be no compulsion in religion: Truth stands out clear from error"

11. Sword of the Intellect

It is the sword of intellect. The sword that conquers the hearts and minds of people. Qur'an says [Quran, chapter 16, verse 125]:

"Invite (all) to the way of thy Lord with wisdom and beautiful preaching;and argue with them in ways that are best and most gracious."

12. Increase in the world religions from 1934 to 1984

An article in Reader's Digest 'Almanac', year book 1986, gave the statistics of the increase of percentage of the major religions of the world in half a century from 1934 to 1984. This article was published also in 'The Plain Truth' magazine. At the top was Islam, which increased by 235%, and Christianity had increased only by 47%. May one ask, which war took place in this period which converted millions of people to Islam?

13. Islam is the fastest growing religion in America and Europe

Today the fastest growing religion in both America and Europe is Islam. Which war or sword is forcing people in the West to accept Islam in such large numbers?

14. Dr. Joseph Adam Pearson sayings

Dr. Joseph Adam Pearson rightly says: "People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day Mohamed (peace upon him) was born."

15. Irrelevance of the Battles in Arabia

It is true that in the early years of Islam; per Quran revelation to prophet Muhammad; there were many military battles with the pagans. However, all these battles were on defence by Muslims especially that they were less in number and provisions. Only that one against the Makkahans in which Muslims moved to Makkah (or Mecca), destroyed the idols, prayed in Al-Kaaba, and left it back to Medina without war, without single blood shed, and without taking any one's properties. Although Muslims when left Makkah (or Mecca), all their properties were taken by force by the pagans at that time.

Concerning what is discussed in Answers C, the following are some challenges to those arguments:

Concerning the Copts in Egypt:

It is true that the followers of the former president Morsi raised fires in some churches but this was due to political reasons that is to raise the protest of the West against the following presidency and rule. It is true also that all Egyptians; Muslims and Christians; payed charities in a campaign to repair and rebuild all the churches and mosques that were harmed by the former president Morsi.

Concerning Punishments to Apostasy:

It is true that converting out of Islam would subject the one to penalty but this was only in the early days of Islam because many non Muslims converted to Islam for short periods and then reconverted back to give the impression that Islam is not a true Divine religion. Then this penalty was applied for anyone to convert into Islam he/she should think deliberately and when is truly convinced with Islam faith he/she can convert. Currently, there is no restriction (in Islamic or non Islamic country for any Muslim or non Muslim to convert to the faith he/she is convinced with. In Egypt, it is the opposite, if one converts to Islam he/she is returned by the authorities to the church to decide what to do with him/her.

Concerning the Wars in Arabia:

However, all Islamic wars during Muhammad were to repel attacks on them by the pagans and non believers.

Concerning the Conquest of Persia:

However, no Muslims was forced to convert to Islam. Refer to historical books to find that Muslims became majority over hundreds of years which means that it was by their free will and not by force. The evidence is that no Muslims was forced to convert to Islam. Refer to historical books to find that Muslims became majority over hundreds of years which means that it was by their free will and not by force.

Answer A2

The question of Islam's spread by Sword is a very complex one. The Muslim faith has often been credited as a religion spread by force and coercion. The question, if answered in a logical way, has two answers: Yes and No. Let us take a look at the 'Yes' first,

"Unlike Christianity, which preached a peace that it never achieved, Islam unashamedly came with a sword."

Steven Runciman (1903 - 2000)

Muhammad, the founder and prophet of Islam, began preaching his visions in Mecca (in present-day Saudi Arabia) in 610. Within 25 years he and his supporters, called Muslims, had gained control of the whole Arabian Peninsula. By 650 a structured Islamic state ruled the Arabian Peninsula, the entire Fertile Crescent and Egypt; by the early 700s Islam subjugated a wide area, stretching from the edges of China and India in the east to North Africa and Spain in the West

This rapid spread of the religion was due to two factors: Conquest and Conversion. These two ideas were mutually dependent. The former, no doubt, was a contributor to the propagation of Islam.

In the later days of Islam, many tyrants started converting their subjects to Islam by force. These conversions didn't take place in very large numbers and cannot be called responsible for such a great populace of Muslims throughout the world.

Then we examine the 'No' position.

It is an irrefutable fact that a portion of the Muslim populace (a very small one) was converted by force.

"Every new opinion, at its starting is precisely in a minority of one. In one man's head alone. There it dwells as yet. One man alone of the whole world believes it, there is one man against all men. That he takes a sword and try to propagate with that, will do little for him."

Thomas Carlyle (1795-1881),

As pointed by Carlyle, It is impossible for an idea to spread by force. There must be some logic to it that tempts the conscious of people and makes them accept it. So is it with Islam. When an Idea is deeply rooted in the mind, it is impossible to replace it with the use of force. Force only reduces the allure of an idea, no matter how great it is. Even if a person is coerced into believing a notion, he will never accept it by heart.

De Lacy O'Leary rightly pointed out that "History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myth that historians have ever repeated."

If Islam was spread by sheer force, then how can you explain these facts?

1. In spite of Muslim dominion of the Arabian Peninsula and neighboring countries, 14 million Arabs belong to the Coptic Christian Church.

2. Indonesia is the country with the largest Muslim population. It is a historical fact that no Muslim Army ever entered Indonesia.

3. Muslims ruled India for nearly a millennium. So why the 80% of the Indian populace is non-Muslim (primarily Hindu).

4. Muslims ruled Spain for some 800 years. When they left the country, a major portion of the population was Christian.

5. In the mid portion of the last century, the amount of Muslim population increased rapidly. Which war forced such large amount of converts?

6. Today, Islam is the fastest growing religion in U.S.A. Which war is causing this huge explosion in the population of Muslims?

The answer is clear. Sword was and is being used to convert people to Islam but this is the sword of intellect, not of coercion.

Let me present an analogy: During the Portuguese colonization of the Indian subcontinent, the Christian preachers were able to convert many people to Christianity (especially in Goa). After some decades, they started the Inquisition of new converts. Instead of an increase in the number of converts, there was a rapid decrease in number of converts to Christianity and a rapid increase of converts from Christianity.

Conclusion: The notion that Islam was spread by sword is as absurd as the notion that the Christian faith was spread by thumbscrews.

The above arguments were all from facts; let's now explore the idea of forced conversion in the context of the Islamic set of beliefs.

The word 'Islam' itself means peace. According to the faith, it is haram to force anybody to the convert to Islam. Allah proclaims straightaway in the Holy Qur'an that:

'The truth is from your Lord; so let whosoever will, believe, and let whosoever will, disbelieve' ( 1 8.28).

These words prove that the very essence of Islam is against the notion of forced conversion and depends upon the free will of a person. It is also said in the Qur'an that:

"Let there be no compulsion in religion: Truth stands out clear from error" [2:256]

Even if the rightful Muslims were tempted to resort to the use of force, they were prohibited from using it by the proclamation of the Lord.

Conclusion: The idea of forced conversions is against the essence of Islam. No fair Muslim will ever resort to such a heinous method.

In a nutshell; it can be said that the overall spread of Islam was not due to the sword, as is regurgitated by most Western historians but due to some other factors among which the effective preachers are one.

Answer A3

No. Islam was spread by love, peace, good morals, forgiveness, and tolerance.

Otherwise, how do you explain that it took hundreds of years for Muslims to become majority in the Persian empire, in Indonesia, in Malaysia, ...etc. Muslims were in control of Spain for 800 years. According to Western Historians, they never killed a civilian, a woman, or a child for being non Muslim. This explains that when they lost control of the country after 800 years Muslims were still not majority.

Muslims believe that no compulsion in religion as commanded in Quran and prophet Muhammad (PBUH) teachings.

Islam was never spread by violence, it is a message of love and it was spread by love and peace. It was the beauty of Islam which invited people towards the religion and the fact that it is a religion which covers the complete way of life.

refer to question below for more information.

Answer A4

Muslims were in control of Spain for 800 years. According to Western Historians, they never killed a civilian, a woman, or a child for being non Muslim. This explains that when they lost control of the country after 800 years Muslims were still not majority.

Islam was spread by love, peace, good morals, forgiveness, and tolerance.

Answer A5

simple thing to realize which is the country having largest Muslim population: Indonesia. Now which Islamic army in past went there conquered Indonesia, Malaysia, Brunei, etc. Now Muslims ruled the Indian sub continent for more than 1000 years in which for 800 years Muslims were undisputed rulers but today if you will check demographic of Indian subcontinent, Muslims are not more than Hindus. Third and most important thing soon after the death of Prophet of Islam peace be upon him. Muslims conquered the Arabic Peninsula but today if you see there are more than 200 million non Muslims in the Islamic countries. so all these facts proves that Islam was not spread with sword. It was spread with love and with its principles like equality of mankind.

ANSWER B: ISLAM WAS RARELY SPREAD BY WAR

Answer B1

Islam was indeed spread by war, from the time of Muhammad onwards. The word 'Islam' does not mean 'peace' as stated in Answer A1. The Arabic for peace is salam (as in al-salam 'alaykum). Islam means 'submission', which is a very different thing. Islam has always been the most violent of religions. Until Muslims come to terms with their own history, they cannot hope to answer this question. The answer is, yes Islam was spread by war, but forced conversion following conquest was rare.

Answer B2

Never is not to be used in history.

In the middle ages, as any other religion or ideology, Islam's expansion from Spain to Philippines had known military conquests. But, actually, much less than Christianity in Europe. History of Islam has been more based on trade.

Most of the regions were Islam had became the predominant religion were much more tolerant than in christian Europe.

In Spain, Muslims, Christians and Jews had lived for 800 years in harmony until the Catholic kings came in power and instated the Inquisition.

The message of Islam was (and still is) morality, forgiveness, love, and tolerance. Moreover, Islam was often advanced in science, literature, philosophy, medicine, ... etc. The list of enlightened Muslim scientists, philosophers of Medicine men is long and their contribution to human knowledge is priceless.

ANSWER C: ISLAM WAS OFTEN SPREAD BY WAR

Answer C1

General Answer

Islam was also a political force, i.e the Islamic Caliphates. The armies of these Caliphates were also fighting an expansionary war for territory just as every other empire did in those days. As the above answers note, the call to "convert or die" was very rare, but when countries were annexed to the Caliphates, many citizens did convert either because they saw the Truth of the religion or to gain from the tax, work-related, and legal benefits that came from conversion. As a result the massive expansion of these empires was the primary method of gaining converts and it had spill-over effects. When more people had converted to Islam under the various Islamic Empires, more merchants from non-Islamic States gained exposure to Muslims and Islam. The same is true today in that with the mass immigration of Muslims to Europe, common Europeans have more exposure to Muslims and therefore a higher likelihood of converting themselves.

Many Muslims claim that these empires expanded peacefully. They did not, but by the sword as no country just opens it doors to a new power. In fact, Muslims are very proud of their conquest of the Byzantine Empire and the "liberation" of its territories under General Khaled ibn Waleed and the destruction of the Sassanid Zoroastrian Persian Empire under General Sa'ad ibn Waqas. Some particularly useful examples, due how thoroughly they have been researched are: the Muslim Conquest of Iberia, the Mughal Conquest of central India, and Ottoman expansion into the Balkans.

Discussion of Various Apologist Arguments:

Answers A1 and A2 present some very interesting arguments, points, or rhetorical questions in an attempt to advocate the incorrect view that Islam spread peacefully. It is worthwhile to examine these arguments. They roughly follow the order in A1, and there will be a notation if they also correspond with the rhetorical questions in A2.

1. Meaning of the word Islam - Peace vs. Surrender

The problem with this debate is that it does not go anywhere. The root S-L-M (سلم) is part of Salaam (سلام) which means peace and Istislaam (إستسلام) which means surrender. The essence of the idea is that when somebody surrenders to the Divine Will, they will be at peace. This following of Divine Law that creates peace is what Islam means. Of course, this says nothing about those who refuse to surrender to the Divine Will, which is what the war issue is about.

2. Defensive War and Resistance

This is a red-herring. Nobody objects to defensive warfare to protect your beliefs and the question does not even ask about this. It asks about "spreading" which implies offensive war, militant outreach, or peaceful outreach with the intent to expand Islam. It is undeniable that armies of Muslims conquered neighboring regions and continued on an expansionary conquest. Even if they were being threatened by the Byzantine Empire and Zoroastrian Empire, which are unlikely, stripping one of 2/3 of its territory, completely enveloping the other and then sending military missions beyond the borders of those countries to the hinterland is not defensive warfare.

3. Opinion of the historian De Lacy O'Leary and the Christian Polemicist Dr. Joseph Adam Pearson

Both of the quotes referred to in Answer A1 are quote-mined and taken entirely out of context. De Lacy O'Leary was not saying that there was no conquest, but that the conquest was not subject to fanaticism.

This is the full quote from De Lacy O'Leary in context:

"The loss of revenue from conversions was so serious that, in spite of protests, tribute was levied even from those who had embraced Islam. In fact, within ten years from the Prophet's death, by the conquest of great and wealthy provinces, Islam was faced with conditions which had never been contemplated and the attempt to reconstruct it so as to preserve the original purpose under these new conditions, was too artificial to last. History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races, is one of the most fantastically absurd myths that historians have ever repeated. There are plenty of instances of such fanaticism and forced conversion, but these do not belong to the early history of Islam nor that of the Arabs; those stories come from the banks of the Niger, from the Sudan, and from Sumatra, and are connected with Muslim religious revivals of later days and dubious orthodoxy."

Dr. Joseph Adam Pearson was not describing the "Islamic Bomb" in a positive sense, but in a strongly negative fashion. His book: The Koran: Testimony of Antichrist, makes the ridiculous claim that Mohammad was himself the Anti-Christ and that Islam is a demonic scourge on mankind and is causing wanton damage like a nuclear bomb does. A link to web-version of the book is provided to demonstrate that this is the proper interpretation of the quote regardless of the fact that his views are incendiary and ridiculous. When Muslim Apologists, like Zakir Naik, actually uses this source, they have undermined their argument because Pearson is claiming that Islam is violent and very un-peaceful.

4. Islamic Rule of Spain -- A2 Question #4

Almanzor was one of the most famous rulers of Andalucia (Islamic Spain), even if he was not a proper Caliph of the Umayyad Caliphate of Cordoba (also known as Andalucia). Almanzor is remembered historically in Spain precisely for punitive raids and devastating the various cities throughout northern Spain. He conducted over 60 such operations which destroyed Leon (984), Barcelona (985) Santiago de Compostela (997) Pamplona (999) and San Millan de la Cogolla (1002) along with other emblematic cities in the northern Christian Kingdoms. Almanzor fervently believed that he was acting in full compliance with the requirement of jihad (regardless of whether he was or not) and it is said that he would collect the dust and blood that stained his clothes during these anti-Christian incursions so that he could be interred with them. The argument that the Muslim invasion and conquest of Spain was peaceful is incorrect.

It is true that there are not many Muslims in Spain, but this is due to causes other than the way Islam was spread. First, there was never a major intent to convert Spaniards. Also between 1293 and 1492, the only area under Muslim control was Granada which meant that most Muslims were under Christian rule. Many of them converted to Christianity in order to reap the benefits of being Christian in a Christian society and to avoid the various massacres that occurred in 14th and 15th century Spain against Muslims. And of course, most importantly, after the Muslims left, there was the Spanish Inquisition which forced many Iberian Muslims to convert to Christianity or flee to Islamic States. This led to a precipitous drop in the Muslim population.

5. There are 8 million Christian Copts in Egypt and roughly 14 million worldwide -- A2 Question #1

This is true, but what happened to all of the Christians who lived in Tunisia (Tunis was an important Christian city). What happened to all of the Moroccan Jews (there were 260,000 in 1940 and there are now 3,600)? What happened to the Christian population of Anatolia? The fact that there are some Arab Christians left does not mean that force was not used, but merely that the result of the use of force has not fully achieved its goal. As concerns Copts specifically, throughout Morsi's Presidency, Coptic Churches in Egypt were bombed more frequently than usual and there was no recourse for Copts other than to flee. This resulted in some of the highest Coptic emigration rates in decades in the last two years.

6. 80% of Indians are non-Muslim and are Hindu -- A2 Question #3

Using the population of India alone is disingenuous. Muslims controlled Pakistan and Bangladesh as well as India as part of one unified Empire. If the populations of Pakistan and Bangladesh are added to India, the subcontinent is 35% Muslim, which makes sense given that Muslims only occupied the area for less than 500 years and internal information movement in India is very slow given a high terrain difficulties. This is why the largest Muslim populations were along Rivers where major cities were built by the Mughal. The closer to such a population center, the more likely a person would be compelled to convert. Akbar was known for his tolerance and reviled by Muslims for it although loved by non-Muslim Indians. His grandson Aurangzeb was known for compelling conversion and loved by Muslims for it and hated by non-Muslim Indians.

7. Islam spread to Indonesia and Malaysia without war -- A2 Question #2

It is true that Indonesia has the largest Muslim populations and no foreign Islamic army conquered Indonesia. However, once Islam established a beachhead in Indonesia through commerce and peaceful religious acquisition, Muslim armies did exist in Indonesia that were composed by Muslim Indonesian Sultanates (like the Acehnese). It took centuries of Sultanates and repressive policies in Indonesia for most Indonesians to convert to Islam. Even today, Indonesian Islam is the most syncretic forms of Islam outside of Africa since not all of the local culture has been successfully purged.

Additionally, even if it were the case that Indonesian Islam was propagated entirely peacefully, just as European Jehovah's Witnesses were propagated entirely peacefully, it does not disprove the claim that Islam was spread by war. If Islam was spread by war even one time in a different context, the claim that it is not spread by war at all is incorrect.

8. Islam spread to the East Coast of Africa without war

It's really the same argument as Indonesia (7): peaceful beachhead to indigenous sultanate. However, there were some Arab conquests of East Africa (Omani Empire) as well as indigenous sultanates like the Zanzibar Sultanate and several Somali ones like Ajuuran State and the Warsangali Sultanate.

9. Forced Conversion Works

The quote from Carlyle is used to justify the view that forcing a person to accept an idea does not work. However, while the religion of Islam did not usually expand through forcible conversion, it is not a ridiculous assertion to say that forcible conversion works, such as the quote and Answer A2 claim. Europe did this in many places which is what assured the strength of Catholicism in Spain, Austria, and France as opposed to Protestantism which grew organically in each of those territories. By using Inquisitions, Stake Burnings, and numerous other suppression techniques, the Catholics prevented the rise of Protestantism in these areas. As for citing Qur'anic verses in support of this idea, there is also verse 9:5 which is the famous "kill them wherever you find them" verse. Of course, Islamic Empires have typically been more tolerant (and thus more approving of the "no compulsion" verse) but the treatment of non-Muslims by Muslims was conditioned more on the governmental powers at any one time than by actions proscribed in the Qur'an since the Qur'an could sensibly be read either way. As to the Goa Analogy, since the Portuguese only controlled Goa, the Indian converts could easily flee to non-Portuguese controlled areas, but when you have an Empire whose borders stretch across timezones without break, there is no way to escape and so you are forced to deal with whatever the government may send your way. Additionally, the children of forced converts are often more accepting of the faith that their parents were compelled to join.

10. Pressure through Dhimmi Status

While forced conversion was rare, there was certainly pressure placed on Non-Muslims of Islamic States called Dhimmi to convert within Islamic States. There is also Qur'anic verse 9:29 which provides an antipode to 2:109. There were economic, social, and political benefits to being a Muslim, which creates compulsion. Read about the status of Non-Muslims conquered by Islamic States in the Related Question below.

11. Intellectual Complexity of Islam

This is a red-herring. Many very intellectual ideas, ideologies, and religions were exported through violence and many were not. This does not provide any useful information.

12. Conversion Rates -- A2 Questions #5 & #6

The statistics on Western Conversion to Islam are taken out of context. In many Muslim countries it is either by law or by de facto societal conduct that conversion out of Islam to other religions (such as Christianity) is forbidden and punishable by death. On top of that, proselytization of these non-Muslim faiths is also punishable by long jail terms. As a result, Muslims who realize the Truth of other religions are few and far between and those who would admit to doing so are even rarer. As a result, most Muslim conversion to Christianity is minimal and kept secret to avoid death. The fact that Muslims are compelled to stay Muslims by force is just as problematic as forcibly converting non-Muslims to Islam. Compare that to Western countries where multi-culturalism and liberal values have allowed Islam to come to various countries and expose new people to its religion and its Truth. Additionally, conversion out of Christianity is barely even a consideration among other Westerners and certainly not something worth killing over.

If the marketplace of ideas were freer, it is likely that many more Muslims would convert to Christianity, given how effective Christian proselytizers have been in places where there is no ban on their activities (even with rules on no material inducements).

13. Key Importance of the Battles in Arabia

The Arabian Tribal Wars were where Islam was developed and where Mohammed set the example that would be followed for generations. It created a theology with clear war doctrines and determined how wars would be fought int the future. Rather than being irrelevant to discussing how Islamic Empires and the Islamic Religion expanded, the Battles in Arabia were important to explain why Islam has such a developed position on war and expansion.

14. Conquest of Persia

The Conquest of Persia that answers C2 and A4 argue about is worth discussing. Persia is a clear example of the violence of Islamic conquest. After Mohammed's death several Arab Muslim tribes began to attack and pillage Sassanid Persian controlled cities in Mesopotamia. King Yazdagerd III of Sassanian Persia asked if the Arabs, led by Sa'ad ibn Abi Waqqas, would be willing to agree to a peace treaty where most of Mesopotamia would be under Arab control in return for no more pillaging. Waqqas replied that the only way that there could be peace between the Arabs and the Sassanid Persians was if (a) the Persians all converted to Islam; or (b) the Sassanid Persian government paid a collective jizya tribute to the Muslims as a symbol of Muslim ascendance. Yazdagerd III refused both of these options and engaged the Arab Muslims. He was routed by the Arab Muslims in the Battles of Qadisiyyah and Nahavand, leading to the fall of Persia.

Answer C2

in old Persian empire, for sure yes!

they killed thousands of people with the excuse of spreading Islam.

Praise be to Allaah.

1 - Facing the direction of the Ka'bah

1- When you stand up to pray, face the direction of the Ka'bah wherever you are, in both fard (obligatory) and naafil (supererogatory) prayers. This is one of the pillars of prayer, without which prayer is not valid.

2- The obligation of facing the direction of prayer does not apply to one who is engaged in warfare, when he prays the fear prayer (salaat al-khawf) or is engaged in heavy fighting. It also does not apply to those who are unable to do it, such as one who is sick, or one who is traveling on a ship, in a car or on a plane, if they fear that the time of the prayer will elapse (before they reach a place where they can find the correct direction). And it does not apply to one who is praying a naafil prayer or Witr prayer whilst riding on a riding-animal etc., but it is mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.

3- Everyone who can see the Ka'bah must face it; those who cannot see it must face its direction.

Ruling on not facing the Ka'bah in prayer by mistake:

4- If a person prays not facing the qiblah, because of clouds [preventing him from working out the direction from the position of the sun] or some other reason, after he did his best to work out the right direction, his prayer is valid and he does not have to repeat it.

5- If someone whom he trusts comes - whilst he is praying - and tells him of the right direction, then he must hasten to turn that way, and his prayer is valid.

2 - Qiyaam (standing in prayer)

6- It is obligatory to pray standing. This is a pillar (essential part of prayer), except for the one who is praying the fear prayer or at times of intense fighting, when it is permitted to pray whilst riding; for the one who is sick and unable to stand, who should pray sitting if he is able, otherwise lying on his side; and the one who is praying a naafil prayer, who may pray whilst riding or sitting if he wishes, and he indicates the rukoo' and sujood with his head. The one who is sick may also do this, and he should make his sujood lower than his rukoo'.

7- It is not permissible for one who is praying sitting down to put something raised up on the ground in order to prostrate on it. Rather he should make his sujood lower than his rukoo' - as we have mentioned - if he is unable to touch the ground directly with his forehead.

Prayer on board a ship or airplane

8- It is permissible to pray fard prayers on board a ship or airplane.

9- It is permissible to pray them sitting down if one fears that one may fall.

10- It is permissible to lean on a pillar or stick when standing, if one is old or weak in body.

Combining standing and sitting in prayer

11- It is permissible to pray qiyaam al-laylstanding or sitting with no excuse, or to do both. So a person may pray and reciting sitting down, and just before doing rukoo'he may stand up and recite the rest of the aayahs standing up, then do rukoo' and sujood, then he can do likewise in the second rak'ah.

12- If he prays sitting down, he should pray sitting cross-legged or in whatever position he finds comfortable.

Praying wearing shoes

13- It is permissible to pray barefoot, or to pray wearing shoes.

14- It is better to pray sometimes barefoot and sometimes wearing shoes, according to what is easy; one should not make it difficult to put shoes on or to take them off in order to pray If a person is barefoot, he should pray barefoot and if he is wearing shoes then he should pray wearing shoes, except when there is a reason not to do so.

15- If he takes them off, then he should not place them to his right; rather he should place them to his left, if there is no one on his left, otherwise he should put them between his feet. There is a subtle hint that he should not place them in front of himself. This is the etiquette which most worshippers ignore, so you see them praying facing their shoes! This is what was narrated in the saheeh reports from the Prophet (peace and blessings of Allaah be upon him).

Praying on the minbar

16- It is permissible for the imaam to pray on an elevated place such as the minbar, in order to teach the people. So he should stand up on it to pray, then say takbeer, recite Qur'aan and do rukoo' whilst he is on that place, then he should come down backwards so that he can prostrate on the ground at the base of the minbar, then he may go back to it and do the same in the second rak'ah as he did in the first.

It is obligatory to pray facing a sutrah and be close to it

17- It is obligatory to pray facing a sutrah (screen or cover), there is no difference whether that is in the mosque or elsewhere, whether the mosque is big or small, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), "Do not pray except facing a sutrah, and do not let anyone pass in front of you, and if he insists then fight him, for he has a companion (qareen) with him" - meaning the Shaytaan.

18- It is obligatory to be close to the sutrah, because this is what the Prophet (peace and blessings of Allaah be upon him) commanded.

19- Between the place where the Prophet (peace and blessings of Allaah be upon him) prostrated and the wall there would be a space nearly big enough for a sheep to pass through. Whoever does that is close enough [to the sutrah] as is required. I say: from this we known that what people do in all the mosques that I have seen in Syria and elsewhere, by praying in the middle of the mosque far away from the wall or pillars is but negligence towards the command and action of the Prophet (peace and blessings of Allaah be upon him).

How high should the sutrah be?

20- The sutrah should be approximately a handspan or two above the ground, because the Prophet (peace and blessings of Allaah be upon him) said: "When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not worry about anyone who passes in front of that." This hadeeth indicates that a line on the ground is not sufficient, and the hadeeth narrated concerning that is da'eef (weak).

21- He should face the sutrah directly, because this is apparent meaning of the command to pray towards the sutrah. Stepping slightly to the right or left so that one is not facing it directly, is not correct.

22- It is permissible to pray facing a stick planted in the ground and the like, or a tree, or a pillar, or one's wife lying down in bed underneath her blanket, or an animal, even if it is a camel.

Prohibition of praying towards graves

23- It is not permitted to pray facing graves at all, whether they are the grave of Prophets or of others.

Prohibition of walking in front of one who is praying even in al-Masjid al-Haraam

24- It is not permitted to walk in front of one who is praying if there is a sutrah in front of him [i.e., it is not permissible to come between him and his sutrah]. There is no difference in this regard between al-Masjid al-Haraam and other mosques, all of them are the same in that this [walking in front of one who is praying] is not permitted, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): "If the person who passes in front of one who is praying knew how great a burden of sin resulted from that, standing for forty [years] would be better for him than passing in front of one who is praying." This refers to passing between him and the place of his prostration. The hadeethwhich speaks of the Prophet (peace and blessings of Allaahbe upon him) praying in Haashiyat al-Mataaf without a sutrah and with people passing in front of him is not saheeh, even though it does not say that they were passing between him and his place of prostration. It is obligatory for the one who is prostrating to prevent the one who wants to pass in front of him, even in Masjid al-Haraam.

25- It is not permissible for the one who is praying towards a sutrah to let anyone pass in front of him, because of the hadeeth quoted above, "Do not let anyone pass in front of you…" And because the Prophet (peace and blessings of Allaahbe upon him) said: "When one of you is praying towards something which is a sutrah between him and the people, and someone wants to pass in front of him, then he should push him in the upper chest and repel him as much as he can." According to another report: "… he should stop him twice, but if he insists then he should fight him, for he is a devil."

Stepping forward to prevent someone passing in front of him

26- It is permissible for a person to take one or two steps to the front, in order to prevent one who is not responsible from passing in front of him, such as an animal or a small child, and to make them pass behind him.

What breaks prayer

27- The sutrah is so important to prayer that it prevents a person's prayer from being invalidated, if someone passes in front of him. This is in contrast to the one who does not use a sutrah, whose prayer is broken if an adult woman, a donkey or a black dog passes in front of him.

3 - Niyyah (intention)

28- The worshipper must have the intention of praying the prayer for which he is standing. He must have the intention in his heart of performing a specific prayer, such as the fard(obligatory prayer) of Zuhr or of 'Asr, or the Sunnah of those prayers. This is a condition or pillar (essential part) of the prayer, but uttering the intention verbally is a bid'ah which goes against the Sunnah, which was not suggested by any of the imams who are followed.

4 - Takbeer

29- Then he should start the prayer by saying "Allaahu akbar (Allaah is Most Great)." This is an essential part of the prayer, because the Prophet (peace and blessings of Allaah be upon him) said: "The key to prayer is purifying oneself (wudoo'), it is entered by takbeer (saying 'Allaahu akbar') and exited by tasleem (saying 'al-salaamu 'alaykum')" i.e, once you say takbeer, certain things are prohibited and this prohibition ends when you say tasleem.

30- He should not raise his voice when saying takbeer in all the prayers, unless he is acting as an imaam.

31- It is permissible for the muezzin to convey the takbeer of the imaam to the people, if there is a need to do so, such as if the imaam is sick and his voice is weak, or because there are many worshippers praying behind him.

32- The one who is following the imaam should not say takbeer until the imaam has finished saying takbeer.

Raising the hands - how it is to be done

33- He should raise his hands when saying the takbeer, or before or after doing so. All of these are proven in the Sunnah.

34- He should raise them with the fingers stretched out.

35- He should raise them level with his shoulders, or sometimes until they are level with his earlobes. I say: with regard to touching the earlobes with the thumbs, there is no basis for this in the Sunnah, rather in my view this has to do with waswaas (insinuating whispers of the Shaytaan).

Placing the hands - how it is to be done

36- Then he should place his right hand on his left, immediately after the takbeer. This is the way of the Prophets (peace be upon them), and this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined upon his companions. It is not permissible to let the arms hang at the sides.

37- The right hand should be placed on the back of the left hand, wrist and forearm.

38- Sometimes the left hand may be grasped with the right. The combination of placing and grasping, which was favoured by some later scholars, has no basis.

Where they should be placed

39- The hands should be placed on the chest only; there is no difference between men and women in this regard. I say: placing them anywhere other than on the chest is da'eef (weak) or has no basis.

40- It is not permissible to put the right hand on the waist.

Humility and looking at the place of prostration

41- The worshipper must be humble in his prayer, and should avoid everything that may distract him from it, such as adornments and decorations. He should not pray where there is food that he wants to eat, or when he needs to urinate or defecate.

42- Whilst he is standing, he should look towards the place where he will prostrate.

43- He should not look to the right or the left, because looking here and there is a snatching away which the Shaytaan steals from the prayer of the slave.

44- It is not permissible for him to look up at the sky.

Du'AA' al-Istiftaah (du'AA' at the start of prayer)

45- Then he should start the prayer with some of the du'AA's which are narrated from the Prophet (peace and blessings of Allaah be upon him). There are many of these, the most famous of which is "Subhaanaka Allaahumma WA bihamdika, WA tabaaraka ismuka WA ta'aala jadduka, WA laa ilaaha ghayruka (Glory and praise be to You O Allaah, blessed be Your name and exalted be Your Majesty, and there is no god but You)." The command to do this is proven so we should adhere to it. Whoever wants to see the other du'AA's may refer to Sifat al-Salaah, p. 91-95, Maktabat al-Ma'aarif, Riyadh, edition. [In English, see "The Prophet's Prayer described" by Shaykh al-Albaani, al-Haneef Publications, p. 14-19]

Recitation of Qur'aan

46- Then he should seek refuge with Allaah - this is obligatory, and he is sinning if he omits to do so.

47- The Sunnah is sometimes to say "A'oodhu Billaahi min al-Shaytaan il-rajeem, min hamzihi WA nafkhihi WA nafathihi (I seek refuge with Allaah from the accursed Satan, from his madness, his arrogance and his poetry)," - poetry here refers to blameworthy kinds of poetry.

48- And sometimes he may say, "A'oodhu Billaah il-Samee' il-A'leem min al-Shaytaan… (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the Shaytaan…)."

49- Then he should say silently - whether the prayer is to be recited aloud or silently - "Bismillah il-Rahmaan il-Raheem (In the Name of Allaah, Most Gracious, Most Merciful)."

Reciting al-Faatihah

50- Then he should recite Soorat al-Faatihah (the first soorah of the Qur'aan) in full, including the Basmalah (Bismillaahi il-Rahmaan il-Raheem). This is an essential part of the prayer, without which the prayer is not valid. Those who do not speak Arabic must memorize this soorah.

51- Those who cannot remember it should say: "Subhaan Allaah, WA'l-hamdu-Lillaah, WA laa ilaaha ill-Allaah, WA Allaahu akbar, WA laa hawla WA laa quwwata illa Billaah (Glory be to Allaah, praise be to Allaah, there is no god but Allaah, Allaah is Most Great, and there is no strength and no power except with Allaah)."

52- The Sunnah is to recite it one verse at a time, and to pause at the beginning of each aayah. So he should say: "Bismillaah il-Rahmaan il-Raheem (In the Name of Allaah, the Most Gracious, the Most Merciful)," then pause. Then say, "Al-Hamdu Lillaahi Rabb il-'Aalameen (All the praises and thanks be to Allâh, the Lord of the 'Aalameen (mankind, jinn and all that exists), then pause. Then say: 'al-Rahmaan il-Raheem (The Most Gracious, the Most Merciful), then pause… and so on, until the end of the aayah.

This is how the Prophet (peace and blessings of Allaah be upon him) used to recite the whole soorah, pausing at the end of each aayah and not joining one aayah to the next, even if there is continuity of the meaning.

53- It is permissible to read it as Maaliki Yawm id-Deen or Maliki Yawm id-Deen.

How the one who is praying behind the imaam should recite it

54- The one who is praying behind the imam should recite it behind the imaam in prayers where Qur'aan in recited silently and in prayers where it is recited aloud, if he cannot hear the imam's recitation, or if he pauses after completing it so that those who are praying behind him can recite it. We think that this pause was not proven in the Sunnah. I say I have mentioned the evidence of those who think that this pause is permissible and the refutation of that evidence, in Silsilat al-Ahaadeeth al-Da'eefah, no. 546, 547, part 2, p. 24-26, Dar al-Ma'aarif edition.

Recitation after al-Faatihah

55- It is Sunnah to recite - after al-Faatihah - another soorah, even in Salaat al-Janaazah (funeral prayer), or some aayahs, in the first two rak'ahs.

56- The recitation may be made lengthy sometimes, and shorter sometimes, for reasons of travel, coughing, sickness or the crying of an infant.

57- The recitation varies according to the prayers. The recitation in Fajr prayer is longer than it is in all the other prayers. Next longest is Zuhr, then 'Asr, then 'Isha', then Maghrib, usually.

58- The recitation in the night prayers (qiyaam al-layl) is longer than all of these.

59- The Sunnah is to make the recitation longer in the first rak'ah than in the second.

60- He should make the recitation in the last two shorter than in the first two rak'ahs, half the length. If you want more details on this topic, see Sifat al-Salaah p. 102 (Arabic original).

Reciting al-Faatihah in every rak'ah

61- It is obligatory to recite al-Faatihah in every rak'ah.

62- It is Sunnah to add to it in the last two rak'ahs as well.

63- It is not permissible for the imaam to make his recitation longer than that which is described in the Sunnah, because that is difficult for those who may be praying behind him, such as the elderly and sick, or nursing mothers, or those who have other things to do.

Reciting aloud and reciting quietly

64- Qur'aan should be recited aloud in Fajr and Jumu'ah prayers, Eid prayers, prayers for rain (istisqaa'), prayers at the time of an eclipse (kusoof) and in the first two rak'ahs of Maghrib and 'Isha'.

He should recite silently in the first two rak'ahs of Zuhr and 'Asr, in the third rak'ah of Maghrib and in the last two rak'ahs of 'Ishaa'.

65- It is permissible for the imaam occasionally to make an aayah audible in the prayers where recitation is to be done silently.

66- In Witr and Qiyaam al-Layl, he should recite silently sometimes and aloud sometimes, and he should be moderate in raising his voice.

Tarteel - reciting at a measured pace

67- The Sunnah is to recite the Qur'aan at a measured pace, not quickly or hastily. It should be read in a manner that clearly distinguishes each letter, beautifying the Qur'aan with one's voice. He should observe the well known rulings of the scholars of Tajweed and he should not recite it in the innovated manner of singers or according to the rules of music.

Prompting the imaam

68- It is prescribed for the one who is praying behind the imaam to prompt the imaam if he hesistates in his recitation.

6 - Rukoo' (bowing)

69- When he has completed the recitation, he should pause briefly, to catch his breath.

70- Then he should raise his hands in the manner described for takbeerat al-ihraam (the takbeer at the beginning of prayer).

71- And he should say takbeer ("Allahuakbar"). This is obligatory.

72- Then he should do rukoo', bowing as deeply as his joints will let him, until his joints take the new position and are relaxed in it. This is an essential part of prayer.

How to do rukoo'

73- He should put his hands on his knees, firmly, spacing the fingers out, as if he is grasping his knees. All of this is obligatory.

74- He should spread his back and make it level so that if water were poured on it, it would stay there (not run off). This is obligatory.

75- He should not lower or raise his head, but make it level with his back.

76- He should keep his elbows away from his sides.

77- In rukoo', he should say "Subhaana Rabbiy al-'Azeem (Glory be to my Lord, the Almighty) three times or more. There are others kinds of dhikr which may be said in rukoo', some of which are long, some of medium length and some short. See Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 132, Maktabat al-Ma'aarifedition [The Prophet's Prayer Described, p. 44].

Making the essential parts of prayer equal in length

78- It is Sunnah to make the essential parts of prayer equal in length, so the rukoo', the standing after rukoo', the prostration and the sitting between the two prostrations should be make approximately the same in length.

79- It is not permissible to recite Qur'aan in rukoo' or in sujood.

Straightening up from rukoo'

80- Then he should straighten up from rukoo'. This is an essential part of the prayer.

81- Whilst straightening up, he should say, "Sami'aAllaahu liman hamidah (Allaah listens to the one who praises Him)." This is obligatory.

82- He should raise his hands when straightening up, in the manner described above.

83- Then he should stand straight until every vertebra has returned to its place. This is an essential part of the prayer.

84- Whilst standing thus, he should say, "Rabbanaa WA laka al-hamd (our Lord, to You be all praise)." (There are other kinds of dhikr which may be said at this point. See Sifat al-Salaah, p. 135/The Prophet's prayer described, p. 47). This is obligatory for every person who is praying, even if he is following an imaam, because this is the dhikr of standing after rukoo', and saying "Sami'aAllaahu liman hamidah" is the dhikr of straightening up from rukoo'. It is not prescribed to put the hands one over the other during this standing, because this was not narrated (from the Prophet (peace and blessings of Allaah be upon him)). For more details, see Sifat Salaat al-Nabi, 1 - Istiqbaal al-Qiblah (The Prophet's Prayer Described - Facing the Ka'bah).

85- He should make this standing equal in length to the rukoo', as stated above.

7 - Sujood (prostration)

86- Then he should say "Allaahu akbar" - this is obligatory.

87- He should raise his hands sometimes.

Going down on the hands

88- Then he should go down into sujood on his hands, putting them down before the knees. This is what was commanded by the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is proven that he did this, and he forbade imitating the manner in which a camel sits down, which camel is by kneeling with its forelegs first.

89- When he prostrates - which is an essential part of the prayer - he should put his weight on his palms and spread them out.

90- He should keep the fingers together.

91- And point the fingers towards the qiblah.

92- He should put his palms level with his shoulders.

93- Sometimes he should make them level with his ears.

94- He should keep his forearms off the ground. This is obligatory. He should not spread them along the ground like a dog.

95- He should place his nose and forehead firmly on the ground. This is an essential part of the prayer.

96- He should also place his knees firmly on the ground.

97- The same applies to his toes.

98- He should hold his feet upright with his toes touching the ground. All of this is obligatory.

99- He should make his toes point in the direction of the qiblah.

100- He should put his heels together.

Being at ease in sujood

101- He should be at ease in sujood, distributing his weight equally on the parts of the body which should be in contact with the ground during sujood. They are: the nose and forehead, the palms, the knees, and the toes.

102- Whoever is at ease in his sujood in this manner has got it right. And this being at ease is also an essential part of the prayer.

103- In sujood, he should say, "Subhaana Rabbiy al-'A'laa (Glory be to my Lord Most High)" three times or more. (There are other kinds of dhikr also, see Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 145/The Prophet's Prayer described, p. 55).

104- It is mustahaab to offer a lot of du'AA'during sujood, because it is a time when du'AA' is likely to be answered.

105- He should make his sujood almost as long as his rukoo', as described above.

106- It is permissible to prostrate on the bare ground, or on something covering the ground such as a garment or carpet, or a mat, etc.

107- It is not permitted to recite Qur'aan whilst prostrating.

Iftiraash and Iq'AA' between the two sajdahs

[Iftiraash means sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah; IQ'AA' means resting on both heels and feet]

108- Then he should raise his head, saying takbeer. This is obligatory.

109- He should raise his hands sometimes.

110- Then he should sit at ease, until every vertebra returns to its place. This is obligatory.

111- He should spread his left leg and sit on it. This is obligatory.

112- He should put his right foot upright.

113- And make its toes point towards the qiblah.

114- It is permissible to sit in IQ'AA' sometimes, which means resting on the heels and feet.

115- Whilst sitting thus, he should say, "Allaahumma ighfir li warhamni wajburni, warfa'ni, WA'aafini warzuqni (O Allaah, forgive me, have mercy on me, strengthen me, raise me in status, pardon me and grant me provision)."

116- If he wishes, he may say, "Rabbi ighfir li, Rabbi ighfir li (My Lord, forgive me, my Lord, forgive me)."

117- He should make this sitting almost as long as his sujood.

The second sajdah

118- Then he should say takbeer - this is obligatory,

119- He should raise his hands sometimes when saying this takbeer.

120- He should do the second prostration - this is also an essential part of the prayer.

121- He should do in the second prostration what he did in the first.

The sitting of rest

122- When he raises his head from the second prostration and he wants to get up for the second rak'ah, he should say takbeer. This is obligatory.

123- He should raise his hands sometimes.

124- He should sit up straight, sitting on his left foot, until every bone returns to its place.

The second rak'ah

125- Then he should get up for the second rak'ah, supporting himself on his hands with his fists clenched as if kneading dough. This is an essential part of the prayer.

126- He should do in the second rak'ah what he did in the first.

127- Except that he should not recite the du'AA' for starting the prayer.

128- He should make it shorter than the first rak'ah.

Sitting for the Tashahhud

129- When he completes the second rak'ah, he should sit for the Tashahhud. This is obligatory.

130- He should sit in iftiraash, as described above for the sitting between the two prostrations.

131- But it is not permitted to sit in IQ'AA' at this point.

132- He should put his right hand on his right thigh and knee, and the end of the right elbow on the thigh, not far from it.

133- He should spread his left palm on his left thigh and knee.

134- It is not permissible to sit resting on one's arms, especially the left arm.

Moving the finger and looking at it

135- He should clench all the fingers of his right hand, and put the thumb on the middle finger sometimes.

136- Sometimes he should make a circle with them.

137- He should point with his index finger towards the qiblah.

138- He should look towards it.

139- He should move it, making du'AA' with it, from the beginning of the Tashahhud until the end.

140- He should not point with the finger of his left hand.

141- He should do all of this in every Tashahhud.

How to say Tashahhud and the du'AA' following it

142- The Tashahhud is obligatory, and if he forgets it, he must do the two prostrations of forgetfulness (sajdat al-sahw).

143- He should recite it silently.

144- The wording of the Tashahhud is: "Al-tahiyyaatu Lillaahi WA'l-salaawaatu WA'l-tayyibaat. Al-salaamu 'alayka ayyuha'l-Nabiyyu WA rahmat-Allaahi WA barakaatuhu. Al-salaamu 'alayna WA 'ala 'ibaad-Illaah il-saaliheen. Ash-hadu an laa ilaaha ill-Allaah WA ash-hadu Anna Muhammadan 'abduhu WA rasooluhu (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy and blessings of Allaah. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah, and I bear witness that Muhammad is the slave and Messenger of Allaah)." [Other versions are mentioned in Sifat Salaat al-Nabi/The Prophet's Prayer Described, but what is mentioned here is the most sound].

Sending salaams upon the Prophet (peace and blessings of Allaah be upon him): this is what was prescribed after the death of the Prophet (peace and blessings of Allaah be upon him), and is narrated in the Tashahhud of Ibn Mas'ood, 'Aa'ishah and Ibn al-Zubayr (may Allah be pleased with them). For more details see Sifat Salaat al-Nabi, p. 161, Maktabat al-Ma'aarif, Riyadh, edition/ The Prophet's Prayer Described, p. 67).

145- After that, he should send prayers upon the Prophet (peace and blessings of Allaah be upon him), by saying: "Allaahumma salli 'ala Muhammad WA 'ala aali Muhammad kama salayta 'ala Ibraaheem WA 'ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik 'ala Muhammad WA 'ala aali Muhammad kama baarakta 'ala Ibraaheem WA 'ala aali Ibraaheem, innak hameedun majeed (O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraaheemand upon the family of Ibraaheem); You are indeed Worthy of Praise, Full of Glory)."

146- If you wish you may shorten it and say: "Allaahumma salli 'ala Muhammad WA 'ala aali Muhammad, WA baarik 'ala Muhammad WA 'ala aali Muhammad, kama salayta WA baarakta 'ala Ibraaheem WA 'ala aali Ibraaheem, innaka haamedun majeed (O Allaah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibraaheem and the family of Ibraaheem; You are

Talkhees Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) min al-Takbeer ila al-Tasleem ka annaka turaahaa by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him).

Source: Islam Q&A (http://www.Islam-qa.com/en/ref/13340/prayer)

The following is a description of the historic event of Ghadir Khumm. Click on the book icons below to see the detailed references backing up each key element of this event. The separation into contexts enables one to see how well each component of the event is attested in the sources. For example, to see how many Sunni sources record the sentence uttered by the Prophet [s] to appoint Imam 'Ali [a] - man kuntu mawlahu fa `Aliyyun mawlahu - click here: . ---- The Farewell Pilgrimage

Ten years after the migration (hijrah), the Messenger of Allah [peace and blessings be upon him and his Progeny] ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah [s]. On his way to Makkah, more than seventy thousand people followed Prophet [s]. On the fourth day of Dhu'l-Hijjah more than one hundred thousand Muslims had entered Makkah. ---- Date The date of this event was the 18th of Dhu'l-Hijjah of the year 10 AH (10 March 632 CE). ---- Location After completing his last pilgrimage (Hajjatul-Wada'), Prophet [s] was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today's al-Juhfah). It was a place where people from different provinces used to greet each other before taking different routes for their homes. ---- Revelation of Qur'anic Verse 5:67

In this place, the following verse of the Qur'an was revealed: "O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Qur'an 5:67) The last sentence in the above verse indicates that the Prophet [s] was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. ---- The Sermon

Upon receiving the verse, the Prophet [s] stopped on that place (the pond of Khumm) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman [r] to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks. On this day the Messenger of Allah [s] spent approximately five hours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists: ---- Tradition of the Two Weighty Things (thaqalayn) The Messenger of Allah [s] declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, that is my Ahlul Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

[See also: Hadith al-Thaqalayn: A Study of its tawatur] ---- Acknowledgement of Authority Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." ---- Text (nass) of the Designation Then followed the key sentence denoting the clear designation of 'Ali as the leader of the Muslim ummah. The Prophet [s] held up the hand of 'Ali and said: "For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)." ---- [In some narrations the word used was wali rather than mawla - with the same implication] ---- The Prophet [s] continued: "O' God, love those who love him, and be hostile to those who are hostile to him." ---- These were the key parts of the speech of the Prophet [s]. There are also more detailed versions of this sermon which are recorded by many Sunni authorities. 'Coronation' of Imam 'Ali [a]

[under development] ---- Revelation of Qur'anic Verse 5:3

Immediately after the Prophet [s] finished his speech, the following verse of the Qur'an was revealed: "Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion." (Qur'an 5:3) The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet [s] was not complete, and completion of religion was due to announcement of the Prophet's immediate successor. ---- Hassan b. Thabit's poetry

Immediately after the Prophet's speech, Hassan b. Thabit, the Companion and poet of the Messenger of Allah [s], asked for his permission to compose a few verses of poetry about Imam 'Ali [a] for the audience. The Prophet [s] said: "Say with the blessings of Allah". Hassan stood up and said: "O' people of Quraysh. I follow with my words what preceded and witnessed by the Messenger of Allah [s]. He then composed the following verses at the scene: He calls them, (on) the day of Ghadir, their Prophet

In Khumm so hear (and heed) the Messenger's call,

He said: "Who is your guide and leader? (mawlakum wa waliyyukum)"

They said, and there was no apparent blindness (clearly):

"Your God, our guide, and you are our leader

And you won't find from among us, in this, any disobedient,"

He said to him: "Stand up O' Ali, for I am

pleased to announce you Imam and guide after me (min ba'di imam(an) wa hadiy(an)),

So whomever I was his leader (mawla), then this is his leader (mawla)

So be to him supporters in truth and followers,"

There he prayed: "Allah! Be a friend and guide to his follower

And be, to the one who is Ali's enemy, an enemy" ---- Oath of Allegiance

After his speech, the Messenger of Allah [s] asked everybody to give the oath of allegiance to 'Ali [a] and congratulate him. Among those who did so was 'Umar b. al-Khattab, who said: "Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women." ---- Number of Companions in Ghadir Khumm

Allah ordered His Prophet [s] to inform the people of this designation at a time of crowded populous so that all could become the narrators of the tradition, while they exceeded a hundred thousand. Narrated by Zayd b. Arqam: Abu al-Tufayl said: "I heard it from the Messenger of Allah [s], and there was no one (there) except that he saw him with his eyes and heard him with his ears." ---- Revelation of Qur'anic Verse 70:1-3

Some Sunni commentators further report that the first three verses of the chapter of al-Ma'arij (70:1-3) were revealed when a dispute arose after the Prophet [s] reached Madinah. It is recorded that: On the day of Ghadir the Messenger of Allah summoned the people toward 'Ali and said: "Ali is the mawla of whom I am mawla." The news spread quickly all over urban and rural areas. When Harith Ibn Nu'man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Madinah and went to the Messenger of Allah [s] and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the mawla of whom I am mawla.' Is this imposition from Allah or from you?" The Prophet [s] said : "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious." On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture." He had not reached his she-camel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses: "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (70:1-3) ---- Presented by the Ahlul Bayt Digital Islamic Library Project team The following is a description of the historic event of Ghadir Khumm. Click on the book icons below to see the detailed references backing up each key element of this event. The separation into contexts enables one to see how well each component of the event is attested in the sources. For example, to see how many Sunni sources record the sentence uttered by the Prophet [s] to appoint Imam 'Ali [a] - man kuntu mawlahu fa `Aliyyun mawlahu - click here: . ---- The Farewell Pilgrimage

Ten years after the migration (hijrah), the Messenger of Allah [peace and blessings be upon him and his Progeny] ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah [s]. On his way to Makkah, more than seventy thousand people followed Prophet [s]. On the fourth day of Dhu'l-Hijjah more than one hundred thousand Muslims had entered Makkah. ---- Date The date of this event was the 18th of Dhu'l-Hijjah of the year 10 AH (10 March 632 CE). ---- Location After completing his last pilgrimage (Hajjatul-Wada'), Prophet [s] was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today's al-Juhfah). It was a place where people from different provinces used to greet each other before taking different routes for their homes. ---- Revelation of Qur'anic Verse 5:67

In this place, the following verse of the Qur'an was revealed: "O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Qur'an 5:67) The last sentence in the above verse indicates that the Prophet [s] was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. ---- The Sermon

Upon receiving the verse, the Prophet [s] stopped on that place (the pond of Khumm) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman [r] to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks. On this day the Messenger of Allah [s] spent approximately five hours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists: ---- Tradition of the Two Weighty Things (thaqalayn) The Messenger of Allah [s] declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, that is my Ahlul Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

[See also: Hadith al-Thaqalayn: A Study of its tawatur] ---- Acknowledgement of Authority Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." ---- Text (nass) of the Designation Then followed the key sentence denoting the clear designation of 'Ali as the leader of the Muslim ummah. The Prophet [s] held up the hand of 'Ali and said: "For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)." ---- [In some narrations the word used was wali rather than mawla - with the same implication] ---- The Prophet [s] continued: "O' God, love those who love him, and be hostile to those who are hostile to him." ---- These were the key parts of the speech of the Prophet [s]. There are also more detailed versions of this sermon which are recorded by many Sunni authorities. 'Coronation' of Imam 'Ali [a]

[under development] ---- Revelation of Qur'anic Verse 5:3

Immediately after the Prophet [s] finished his speech, the following verse of the Qur'an was revealed: "Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion." (Qur'an 5:3) The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet [s] was not complete, and completion of religion was due to announcement of the Prophet's immediate successor. ---- Hassan b. Thabit's poetry

Immediately after the Prophet's speech, Hassan b. Thabit, the Companion and poet of the Messenger of Allah [s], asked for his permission to compose a few verses of poetry about Imam 'Ali [a] for the audience. The Prophet [s] said: "Say with the blessings of Allah". Hassan stood up and said: "O' people of Quraysh. I follow with my words what preceded and witnessed by the Messenger of Allah [s]. He then composed the following verses at the scene: He calls them, (on) the day of Ghadir, their Prophet

In Khumm so hear (and heed) the Messenger's call,

He said: "Who is your guide and leader? (mawlakum wa waliyyukum)"

They said, and there was no apparent blindness (clearly):

"Your God, our guide, and you are our leader

And you won't find from among us, in this, any disobedient,"

He said to him: "Stand up O' Ali, for I am

pleased to announce you Imam and guide after me (min ba'di imam(an) wa hadiy(an)),

So whomever I was his leader (mawla), then this is his leader (mawla)

So be to him supporters in truth and followers,"

There he prayed: "Allah! Be a friend and guide to his follower

And be, to the one who is Ali's enemy, an enemy" ---- Oath of Allegiance

After his speech, the Messenger of Allah [s] asked everybody to give the oath of allegiance to 'Ali [a] and congratulate him. Among those who did so was 'Umar b. al-Khattab, who said: "Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women." ---- Number of Companions in Ghadir Khumm

Allah ordered His Prophet [s] to inform the people of this designation at a time of crowded populous so that all could become the narrators of the tradition, while they exceeded a hundred thousand. Narrated by Zayd b. Arqam: Abu al-Tufayl said: "I heard it from the Messenger of Allah [s], and there was no one (there) except that he saw him with his eyes and heard him with his ears." ---- Revelation of Qur'anic Verse 70:1-3

Some Sunni commentators further report that the first three verses of the chapter of al-Ma'arij (70:1-3) were revealed when a dispute arose after the Prophet [s] reached Madinah. It is recorded that: On the day of Ghadir the Messenger of Allah summoned the people toward 'Ali and said: "Ali is the mawla of whom I am mawla." The news spread quickly all over urban and rural areas. When Harith Ibn Nu'man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Madinah and went to the Messenger of Allah [s] and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the mawla of whom I am mawla.' Is this imposition from Allah or from you?" The Prophet [s] said : "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious." On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture." He had not reached his she-camel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses: "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (70:1-3) ---- Presented by the Ahlul Bayt Digital Islamic Library Project team The following is a description of the historic event of Ghadir Khumm. Click on the book icons below to see the detailed references backing up each key element of this event. The separation into contexts enables one to see how well each component of the event is attested in the sources. For example, to see how many Sunni sources record the sentence uttered by the Prophet [s] to appoint Imam 'Ali [a] - man kuntu mawlahu fa `Aliyyun mawlahu - click here: . ---- The Farewell Pilgrimage

Ten years after the migration (hijrah), the Messenger of Allah [peace and blessings be upon him and his Progeny] ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah [s]. On his way to Makkah, more than seventy thousand people followed Prophet [s]. On the fourth day of Dhu'l-Hijjah more than one hundred thousand Muslims had entered Makkah. ---- Date The date of this event was the 18th of Dhu'l-Hijjah of the year 10 AH (10 March 632 CE). ---- Location After completing his last pilgrimage (Hajjatul-Wada'), Prophet [s] was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today's al-Juhfah). It was a place where people from different provinces used to greet each other before taking different routes for their homes. ---- Revelation of Qur'anic Verse 5:67

In this place, the following verse of the Qur'an was revealed: "O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Qur'an 5:67) The last sentence in the above verse indicates that the Prophet [s] was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. ---- The Sermon

Upon receiving the verse, the Prophet [s] stopped on that place (the pond of Khumm) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman [r] to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks. On this day the Messenger of Allah [s] spent approximately five hours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists: ---- Tradition of the Two Weighty Things (thaqalayn) The Messenger of Allah [s] declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, that is my Ahlul Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

[See also: Hadith al-Thaqalayn: A Study of its tawatur] ---- Acknowledgement of Authority Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." ---- Text (nass) of the Designation Then followed the key sentence denoting the clear designation of 'Ali as the leader of the Muslim ummah. The Prophet [s] held up the hand of 'Ali and said: "For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)." ---- [In some narrations the word used was wali rather than mawla - with the same implication] ---- The Prophet [s] continued: "O' God, love those who love him, and be hostile to those who are hostile to him." ---- These were the key parts of the speech of the Prophet [s]. There are also more detailed versions of this sermon which are recorded by many Sunni authorities. 'Coronation' of Imam 'Ali [a]

[under development] ---- Revelation of Qur'anic Verse 5:3

Immediately after the Prophet [s] finished his speech, the following verse of the Qur'an was revealed: "Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion." (Qur'an 5:3) The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet [s] was not complete, and completion of religion was due to announcement of the Prophet's immediate successor. ---- Hassan b. Thabit's poetry

Immediately after the Prophet's speech, Hassan b. Thabit, the Companion and poet of the Messenger of Allah [s], asked for his permission to compose a few verses of poetry about Imam 'Ali [a] for the audience. The Prophet [s] said: "Say with the blessings of Allah". Hassan stood up and said: "O' people of Quraysh. I follow with my words what preceded and witnessed by the Messenger of Allah [s]. He then composed the following verses at the scene: He calls them, (on) the day of Ghadir, their Prophet

In Khumm so hear (and heed) the Messenger's call,

He said: "Who is your guide and leader? (mawlakum wa waliyyukum)"

They said, and there was no apparent blindness (clearly):

"Your God, our guide, and you are our leader

And you won't find from among us, in this, any disobedient,"

He said to him: "Stand up O' Ali, for I am

pleased to announce you Imam and guide after me (min ba'di imam(an) wa hadiy(an)),

So whomever I was his leader (mawla), then this is his leader (mawla)

So be to him supporters in truth and followers,"

There he prayed: "Allah! Be a friend and guide to his follower

And be, to the one who is Ali's enemy, an enemy" ---- Oath of Allegiance

After his speech, the Messenger of Allah [s] asked everybody to give the oath of allegiance to 'Ali [a] and congratulate him. Among those who did so was 'Umar b. al-Khattab, who said: "Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women." ---- Number of Companions in Ghadir Khumm

Allah ordered His Prophet [s] to inform the people of this designation at a time of crowded populous so that all could become the narrators of the tradition, while they exceeded a hundred thousand. Narrated by Zayd b. Arqam: Abu al-Tufayl said: "I heard it from the Messenger of Allah [s], and there was no one (there) except that he saw him with his eyes and heard him with his ears." ---- Revelation of Qur'anic Verse 70:1-3

Some Sunni commentators further report that the first three verses of the chapter of al-Ma'arij (70:1-3) were revealed when a dispute arose after the Prophet [s] reached Madinah. It is recorded that: On the day of Ghadir the Messenger of Allah summoned the people toward 'Ali and said: "Ali is the mawla of whom I am mawla." The news spread quickly all over urban and rural areas. When Harith Ibn Nu'man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Madinah and went to the Messenger of Allah [s] and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the mawla of whom I am mawla.' Is this imposition from Allah or from you?" The Prophet [s] said : "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious." On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture." He had not reached his she-camel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses: "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (70:1-3) ---- Presented by the Ahlul Bayt Digital Islamic Library Project team The following is a description of the historic event of Ghadir Khumm. Click on the book icons below to see the detailed references backing up each key element of this event. The separation into contexts enables one to see how well each component of the event is attested in the sources. For example, to see how many Sunni sources record the sentence uttered by the Prophet [s] to appoint Imam 'Ali [a] - man kuntu mawlahu fa `Aliyyun mawlahu - click here: . ---- The Farewell Pilgrimage

Ten years after the migration (hijrah), the Messenger of Allah [peace and blessings be upon him and his Progeny] ordered to his close followers to call all the people in different places to join him in his last pilgrimage. On this pilgrimage he taught them how to perform the pilgrimage in a correct and unified form. This was first time that the Muslims with this magnitude gathered in one place in the presence of their leader, the Messenger of Allah [s]. On his way to Makkah, more than seventy thousand people followed Prophet [s]. On the fourth day of Dhu'l-Hijjah more than one hundred thousand Muslims had entered Makkah. ---- Date The date of this event was the 18th of Dhu'l-Hijjah of the year 10 AH (10 March 632 CE). ---- Location After completing his last pilgrimage (Hajjatul-Wada'), Prophet [s] was leaving Makkah toward Madinah, where he and the crowd of people reached a place called Ghadir Khumm (which is close to today's al-Juhfah). It was a place where people from different provinces used to greet each other before taking different routes for their homes. ---- Revelation of Qur'anic Verse 5:67

In this place, the following verse of the Qur'an was revealed: "O Apostle! Deliver what has been sent down to you from your Lord; and if you don't do it, you have not delivered His message (at all); and Allah will protect you from the people ..." (Qur'an 5:67) The last sentence in the above verse indicates that the Prophet [s] was mindful of the reaction of his people in delivering that message but Allah informs him not to worry, for He will protect His Messenger from people. ---- The Sermon

Upon receiving the verse, the Prophet [s] stopped on that place (the pond of Khumm) which was extremely hot. Then he sent for all people who have been ahead in the way, to come back and waited until all pilgrims who fell behind, arrived and gathered. He ordered Salman [r] to use rocks and camel toolings to make a pulpit (minbar) so he could make his announcement. It was around noon time in the first of the Fall, and due to the extreme heat in that valley, people were wrapping their robes around their feet and legs, and were sitting around the pulpit, on the hot rocks. On this day the Messenger of Allah [s] spent approximately five hours in this place; three hours of which he was on the pulpit. He recited nearly one hundred verses from The Glorious Quran, and for seventy three times reminded and warned people of their deeds and future. Then he gave them a long speech. The following is a part of his speech which has been widely narrated by the Sunni traditionists: ---- Tradition of the Two Weighty Things (thaqalayn) The Messenger of Allah [s] declared: "It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you adhere to them both, you will never go astray after me. They are the Book of Allah and my Progeny, that is my Ahlul Bayt. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

[See also: Hadith al-Thaqalayn: A Study of its tawatur] ---- Acknowledgement of Authority Then the Messenger of Allah continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God." ---- Text (nass) of the Designation Then followed the key sentence denoting the clear designation of 'Ali as the leader of the Muslim ummah. The Prophet [s] held up the hand of 'Ali and said: "For whoever I am his Leader (mawla), 'Ali is his Leader (mawla)." ---- [In some narrations the word used was wali rather than mawla - with the same implication] ---- The Prophet [s] continued: "O' God, love those who love him, and be hostile to those who are hostile to him." ---- These were the key parts of the speech of the Prophet [s]. There are also more detailed versions of this sermon which are recorded by many Sunni authorities. 'Coronation' of Imam 'Ali [a]

[under development] ---- Revelation of Qur'anic Verse 5:3

Immediately after the Prophet [s] finished his speech, the following verse of the Qur'an was revealed: "Today I have perfected your religion and completed my favour upon you, and I was satisfied that Islam be your religion." (Qur'an 5:3) The above verse clearly indicates that Islam without clearing up matter of leadership after Prophet [s] was not complete, and completion of religion was due to announcement of the Prophet's immediate successor. ---- Hassan b. Thabit's poetry

Immediately after the Prophet's speech, Hassan b. Thabit, the Companion and poet of the Messenger of Allah [s], asked for his permission to compose a few verses of poetry about Imam 'Ali [a] for the audience. The Prophet [s] said: "Say with the blessings of Allah". Hassan stood up and said: "O' people of Quraysh. I follow with my words what preceded and witnessed by the Messenger of Allah [s]. He then composed the following verses at the scene: He calls them, (on) the day of Ghadir, their Prophet

In Khumm so hear (and heed) the Messenger's call,

He said: "Who is your guide and leader? (mawlakum wa waliyyukum)"

They said, and there was no apparent blindness (clearly):

"Your God, our guide, and you are our leader

And you won't find from among us, in this, any disobedient,"

He said to him: "Stand up O' Ali, for I am

pleased to announce you Imam and guide after me (min ba'di imam(an) wa hadiy(an)),

So whomever I was his leader (mawla), then this is his leader (mawla)

So be to him supporters in truth and followers,"

There he prayed: "Allah! Be a friend and guide to his follower

And be, to the one who is Ali's enemy, an enemy" ---- Oath of Allegiance

After his speech, the Messenger of Allah [s] asked everybody to give the oath of allegiance to 'Ali [a] and congratulate him. Among those who did so was 'Umar b. al-Khattab, who said: "Well done Ibn Abi Talib! Today you became the Leader (mawla) of all believing men and women." ---- Number of Companions in Ghadir Khumm

Allah ordered His Prophet [s] to inform the people of this designation at a time of crowded populous so that all could become the narrators of the tradition, while they exceeded a hundred thousand. Narrated by Zayd b. Arqam: Abu al-Tufayl said: "I heard it from the Messenger of Allah [s], and there was no one (there) except that he saw him with his eyes and heard him with his ears." ---- Revelation of Qur'anic Verse 70:1-3

Some Sunni commentators further report that the first three verses of the chapter of al-Ma'arij (70:1-3) were revealed when a dispute arose after the Prophet [s] reached Madinah. It is recorded that: On the day of Ghadir the Messenger of Allah summoned the people toward 'Ali and said: "Ali is the mawla of whom I am mawla." The news spread quickly all over urban and rural areas. When Harith Ibn Nu'man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Madinah and went to the Messenger of Allah [s] and said to him: "You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the mawla of whom I am mawla.' Is this imposition from Allah or from you?" The Prophet [s] said : "By Allah who is the only deity! This is from Allah, the Mighty and the Glorious." On hearing this Harith turned back and proceeded towards his she-camel saying: "O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture." He had not reached his she-camel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses: "A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent." (70:1-3) ---- Presented by the Ahlul Bayt Digital Islamic Library Project team