(Mohammad Masood Ahmed (2025), Would You Like To Know Something About Islam, Second Edition, Crescent Books Inc., New York, USA. Pg. 175-186)

No creature is granted ‘Free Will’ by the Creator besides human beings and jinn. Free Will is a powerful tool, and bestowing it upon man clearly indicates that there must be a special purpose associated with human life that does not apply to other creatures. Since no other creature besides humanity and the jinn possesses Free Will, this positions human beings as far superior and more controlling over other creatures. It is said that everything in the universe serves man in one way or another, and man’s special purpose is to serve Allah. Of course, the entire worship process aims to serve Allah, as discussed earlier.

Many dictionaries define will as the ability to make choices or decisions, or as the mental capability through which one intentionally selects a course of action. Free Will refers to the liberty of individuals to make choices that are not dictated by prior events or divine influence.

The very fact that Allah has given humans Free Will serves as clear evidence that He does not force anyone to act against their will. Without the gift of Free Will, there would be no reason to test humans or to have a Judgment Day to reward or punish them. By granting Free Will and presenting them with choices, Allah has the right to test them. The outcomes of these tests determine the rewards and punishments He dispenses.

A key objective of Judgment Day is to evaluate how a person exercised their Free Will. If even the slightest interference occurred that pressured an individual to adhere to a predetermined path, then a truly 'fair test’ and 'fair reward or punishment’ wouldn't be achievable. Therefore, there is no coercion, compulsion, or disruption of human will.

Allah imparted His guidance to humanity through the Prophets , ultimately in Islam through Prophet Muhammad , the Final Prophet. He offers individuals the chance to discern between right and wrong using their Free Will, free from coercion and external influence. Those who choose to embrace the ultimate truth wisely achieve lasting success, gain the Almighty's pleasure, acknowledge His Prophets , become Muslims, and submit their will to Allah. By doing so, they adorn themselves with the honor of servitude to the Creator, securing their eternal benefits.

The term Islam signifies surrender and submission, not to stones, trees, stars, or the sun, nor to animals, fire, or any human being, but to the Almighty Allah, the Creator of All. We cannot see Allah, nor can we witness His majesty, directly perceive His limitless power, or any of His other attributes. Therefore, surrendering to Him is challenging unless we consciously choose to do so through acts of faith and heartfelt devotion. Compulsion or coercion cannot effectively facilitate this process of surrender.

By declaring, “There is no god but Allah Muhammad () is the Messenger of Allah”, Muslims willingly enter into a covenant with Allah. In doing so, they voluntarily relinquish their Free Will and decisions to align with Allah’s wishes. The notion of a selfish my way ceases to exist. They are required to follow all Islamic rules, and failing to do so may lead to punishment for violating this willingly accepted contract. Meanwhile, the rest of humanity retains the Free Will to decide whether or not to embrace Islam, but Islam teaches us that it is unwise to deliberately disregard the call of the Prophets and overlook Allah’s guidance, as this could lead to severe consequences. I find this reasoning fair; who can be more just than our own Lord?

The level of obedience that Allah truly deserves, which leads to ultimate success, can only be attained by willingly embracing Islam. If an individual is compelled to accept Islam through violence, coercion, or any form of pressure, genuine submission as dictated by Islam is unattainable. Even if some submission occurs, it cannot last.

In contrast to animals, the flourishing of human society hinges on moral values. The society envisioned by Islam, along with its advocated moral principles, cannot be established through force. Values such as love, brother-hood, unity, piety, generosity, forgiveness, kindness, simplicity, cooperation, self-sacrifice, charity, chastity, and tolerance cannot be imposed through coercion. In reality, coercion undermines the fundamental purpose of Islam.

Abuse of power and coercion cannot sustain a rule for long. True conquest of people's hearts comes only through love and compassion. A wise person recognizes that no material gain can be derived from anyone after death, much less after centuries. Thus, the Holy Prophet did not seek personal gains through winning people’s hearts with love. His aim was to draw individuals to a greater purpose, voluntarily. Prophet Muhammad’s primary mission was to connect humanity with Allah, achievable solely through love. He rejected force and coercion, succeeding instead through love and truth, as did his true followers.

Islam seeks not just to grow its numbers but to ensure success for individuals in this life and the next. Essentially, Islam does not depend on us; rather, we need Islam. Genuine transformation in people's lives necessitates heartfelt acceptance and voluntary actions. While coercion might elicit verbal agreement, the vital element of sincere acceptance from the heart, as mandated by Islam, remains unattainable ¹.

Islamic teachings convey that Allah disapproves of mischievous people and troublemakers. This suggests that Allah does not endorse coercion or commands; rather, He wants individuals to choose whether to accept Islam freely. This message is evident in multiple verses of the Holy Quran.

At the very beginning of the Holy Quran, Muslims are directed to begin its recitation with:

“In the name of Allah, the Most Compassionate, the Most Merciful.”

In another verse, Allah says:

...لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا     ۝  ²

…We do not burden any soul more than it can bear…

According to two ahadith of the Prophet :

Allah does not shower His kindness on anyone who is not kind to other people. ³

The sign of a mu’min (true believer) is that he behaves well with his neighbors (both Muslim and non- Muslim). ⁴

In another verse, Allah commands:

...وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ     ۝  ⁵

...And treat the parents with moral excellence and (do good to) relatives, orphans, the needy, the close as well as unacquainted neighbours, and your fellows and the wayfarers and those whom you possess...

At another place in the Quran, Allah describes a mu’min:

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَ إِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا63⁶

And the servants of the Lord, Most Compassionate, are those who walk on the earth humbly, and when the ignorant speak to them, they only say: “Peace be to you.”

These verses and ahadith offer clear evidence that kindness is the greatest virtue, making it highly valued in Islam. If someone is kind, how can they resort to coercion? Advocating for kindness inherently excludes the notion of compulsion. Allah’s guidance exemplifies kindness, which means Islam does not allow coercion. The truth is that compulsion and coercion stifle free will. Given that Allah granted us Free Will, why would He suppress it?

One of the greatest commandments Allah reveals is:

اُدْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ16⁷

Call towards the way of your Lord with solid strategy and good counsel and debate with them in the most desirable manner.

As Allah instructs believers to invite others to His path in this way, He does not allow us to force or impose His guidance on anyone.

In one very beautiful verse, Allah says:

لَا إِكْرَاهَ فِي الدِّينِ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ     ۝  ⁸

There is no compulsion in din (way of life). Surely, true guidance now stands out clearly from error…

There is no compulsion in Islam. This means that if a person lives in an Islamic society or any other place and does not embrace Islam, they should not be compelled to do so.

The Issue of Irtidad in Islam

Irtidad is apostasy. A murtad is an apostate; anyone who returns to kufr (infidelity) after being a Muslim. Many are aware of the severe consequences for irtidad, which is indeed accurate. Allah imposes a significant punishment on a murtad, both in this life and the Hereafter. While no one is forced to embrace Islam, the situation changes upon doing so. By accepting Islam, an individual acknowledges Allah, submits to His will, and effectively enters into a contract to follow His guidelines. Any infringement of Islamic principles thereafter constitutes a violation of that contract and incurs Allah’s punishment.

One might wonder how a murtad can be punished for apostasy in Islam if there is free will and no coercion involved. Please note that if a murtad publicly denounces Islam, purposely defames Islam, creates mischief, wages war against the Islamic state, and does not repent after repeated warnings, then he is subject to capital punishment. Anyone who deliberately undermines stability and commits treasonous activities by waging war against the Islamic state is punishable through the due process of law.

Individuals possess Free Will, and when they embrace Islam, it serves their own interests, providing them with benefits. Likewise, if someone chooses to depart from Islam of their own volition, they effectively choose to become the ultimate loser, as per Divine Decree. Since Islam entails no coercion, no one can be compelled to accept it, stay in it, or be expelled from it. Furthermore, individuals cannot be punished merely for deciding to leave Islam. Certain scholars argue that an ex-Muslim is penalized not for irtidad (apostasy) but for treason, should they go so far as to betray. Conversely, others suggest that he is simply punishable. A hadith mentions that capital punishment is applicable to a murtad (apostate) who engages in war against the Islamic state ⁹. The core issue here is treason against the state, rather than simply converting away from Islam. Capital punishment for treason is not only an Islamic principle but also practiced globally. Additionally, it's important to note that the topic of irtidad and its associated punishments is complex and multifaceted. The varying opinions among scholars require a thorough examination, which is beyond the scope of this discussion.

In Islam, embracing the faith brings individuals a sense of life, a sense of home, and the grace of the Almighty. Conversely, those who turn away become murtad, leading to a loss of life and exclusion from the peace and blessings of Allah. The approach of Islam towards dealing with traitors remains consistent. Importantly, the path to repentance remains available to everyone until their final moments. Islam teaches that repentance is still attainable up until the clear appearance of the Angel of Death, after which the opportunity for repentance is permanently closed.

What is the purpose of free will?

Some may ask, what is the purpose of Free Will if we have to choose between Islam and suffering in the Hereafter? Since there is no way out, where is the freedom of choice? How is Islam free of coercion?

The ability to choose allows us to select between two paths: one is Allah’s path leading to Heaven, and the other leads to Hell. It is impossible to choose the path of kufr in this life and expect to reach Heaven in the afterlife. You cannot mix portions from both paths; you must commit fully to the one you prefer. Allah does not describe Hell to force you into choosing Islam in this life; He simply reveals both paths along with their final destinations.

The mercy and compassion of Allah guide us in recognizing the two destinations, allowing us to make wise choices. Allah does not put obstacles even in the way of those who select the path that leads to Hell. Since we understand the two paths and their outcomes, Allah is warranted in testing us based on our own Free Will in what we choose. Islam acknowledges our capacity for decision-making and recommends that we make informed choices.

Allah has nothing to lose if we all choose the right path and reach Heaven, or choose the wrong path and end up in Hell. It is we who win or lose.

Forgiveness and tolerance in Islam

Human history has yet to produce a parallel to the concept of forgiveness and tolerance defined in Islam. A few examples supporting this proposition are presented below.

Following the announcement of his Prophethood in Makkah and up until his forced migration to Madinah, Prophet Muhammad endured various sufferings and physical hardships inflicted by disbelievers, predominantly from his own tribe. He never retaliated, refrained from raising arms against them, and did not allow his followers to seek revenge. In the midst of adversity, he and his companions maintained a stance of forgiveness and tolerance. Despite these severe challenges, he persistently conveyed Allah’s guidance to humanity through his patience, steadfastness, unwavering faith, and resolve.

Forgiveness and tolerance are key virtues emphasized and perfected in Islam, as exemplified by the Holy Prophet . His lasting influence drew millions to Islam, rapidly uniting the East and West under its tenets. One major factor behind Islam's swift expansion was its core principles of tolerance and understanding forgiveness.

Allah reveals:

...وَأَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوَى     ۝  ¹⁰

…And (O men) If you should forgive, it is nearest to piety…

Islam regards forgiveness and tolerance as highly commendable virtues. Allah grants mercy to those who extend forgiveness and exhibit tolerance. The Holy Quran instructs :

...وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ22¹¹

…And let them forgive and overlook. Do you not love that Allah would forgive you?

Despite the continuous infliction of pain and hardship on the Holy Prophet and his followers, Allah instructed them to:

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ 199¹²

Forgive and command what is good and stay aloof from the ignorant.

At another place, the Quran states:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ     ۝  ¹³

And never can good and evil be equal. Remove what is to be removed through utmost good…

Similarly, holding onto grudges is strongly discouraged in both, the Holy Quran and the Sunnah. Once, a companion of the Holy Prophet asked him to curse the Makkans. Hearing this, the Holy Prophet , known for his tolerance, felt anger. On another occasion, while preaching in Ta’if, the people pelted the Holy Prophet with stones. In response, an angel appeared, offering to demolish the city with the adjacent mountains. The Holy Prophet replied, “I have come as the mercy to mankind and not as a wrath!” ¹⁴.

He urged his followers to create ease for people and not to put them in hardship, to make them happy and not hateful. He further stated :

‌من ‌لا ‌يرحم ‌لا ‌يرحم. ¹⁵

The one who is not kind, no kindness is brought upon him.

The Holy Prophet also stated that:

...ارحموا ‌من ‌في ‌الأرض ‌يرحمكم ‌من ‌في ‌السماء... ¹⁶

If you are kind to people on Earth, Allah will be kind to you in the Hereafter.

Once, the Prophet rose in respect as a coffin passed by. His companions told him it was the funeral of a Jewish man. He replied, “Was he not a person?” ¹⁷ indicating that he was a human, created by Allah just as we are.

In truth, there are at least three shared aspects among all individuals. Firstly, we are all servants of Allah. Secondly, we all trace our lineage back to ‘Adam. Thirdly, both Muslims and non-Muslims belong to the ummah of Prophet Muhammad . In this context, ummah refers to the community to which a Prophet is sent, regardless of whether they believe in him or not.

The beloved Prophet consistently honored these relationships. Even during warfare, he prayed for his adversaries ¹⁸. Has any general ever prayed for the opposing side? This reflects the kindness of the merciful Prophet . He never harmed or took a life. He didn’t resort to foul language or display anger towards the people who served him. On one occasion, while positioning his Companions on the battlefield, he accidentally touched a Companion's chest with his staff. He immediately offered himself to the Companion, permitting him to seek retribution for the mistake. The Holy Prophet’s remarkable display of equality, justice, tolerance, and mercy astonished the world and enlightened countless hearts and minds, permanently transforming lives.

During the migration to Madinah from his birthplace, Makkah, the Holy Prophet traveled with his most cherished companion, Abu Bakr as-Siddiq , and was pursued by a non-believer named Suraqa ibn Malik, who was promised a great reward for capturing them. As he approached them, his horse was miraculously buried up to its knees in the sand and could not move. He called out to the Holy Prophet for mercy and forgiveness. The Prophet of Mercy granted him forgiveness. Moreover, he requested this forgiveness in writing to present it to his people upon his return. Can such a display of mercy toward one’s staunchest enemy be replicated?

In addition to granting a pardon, the Holy Prophet told Suraqa that he would soon wear the gold bracelets that were worn by the king of Persia. This prophecy was fulfilled just two decades later, when the Second Caliph of Islam defeated the Persian Empire. The Caliph took the gold bracelets from the king, placed them on Suraqa’s hand, and remarked, “Is this not what the Prophet informed you?”

Upon arriving in Madinah, the Holy Prophet established The Madinah Constitution, encompassing all tribes, including Jewish ones. Below are some articles from this constitutional charter:

1. All parties to this agreement will enjoy freedom of religion.
2. Everyone may practice their religion without any hindrance.
3. Everyone’s places of worship will be safeguarded.
4. No one shall deceive, act unjustly, or conspire against one another.

Each article of the charter articulates and defines the fundamental philosophy of Islam, emphasizing its principles of tolerance and mutual respect as demonstrated by Prophet Muhammad . This newly established environment was founded on equality, justice, and the freedom of religion and conscience, with tolerance at its core.

After migrating from Makkah to Madinah, the Makkan leaders and idolaters persisted in their attempts to weaken Islam and its followers. They schemed against the Muslims, forging secret alliances with tribes both in Madinah and further afield. Numerous battles took place between them and the Muslims in the initial decade following the Holy Prophet’s migration. During this period, several tribes broke the treaties established with the Muslims, while in Makkah, the homes and possessions of Muslims were looted.

Ultimately, Muslims entered Makkah as victors, a city they had been compelled to leave just eight years prior. The Makkans dreaded a severe retaliation for their cruel actions against innocent Muslim men, women, and children; nevertheless, the Holy Prophet offered general amnesty and forgave all. The Holy Prophet said, “Today, all of you are free, and no charge is upon you.” ¹⁹.

Among those freed was a woman named Hind bint Utba, one of the Holy Prophet’s staunchest enemies. To avenge her father and brother, who were killed in the Battle of Badr, she cut open the chest of the Holy Prophet’s beloved uncle, (Ameer) Hamza ibn ‘Abd-al-Mutallib , and chewed his heart at the Battle of Uhud. The Holy Prophet forgave even her. As a result, they all transformed from being enemies of Islam into its protectors and loyal followers. No one before or since has replicated this demonstration of forgiveness and tolerance.

Stanley Lane Poole, a British orientalist/archaeologist from the 19th century, remarked on Muhammad's unmatched tolerance and purity of heart :

“But what is this? Is there no blood in the streets? Where are the bodies of the thousands that have been butchered? Facts are hard things, and it is a fact that the day of Muhammad’s () greatest triumph over his enemies was also the day of his grandest victory over himself. He freely forgave the Kureysh (Quraysh) all the years of sorrow and cruel scorn they had inflicted on him; he gave amnesty to the whole population of Makkah. Four criminals whom justice condemned made up Muhammad’s () proscription list; no house was robbed, no woman insulted. It was thus that Muhammad () entered again his native city. Through all the annals of conquest, there is no triumphant entry like unto this one.When Jerusalem was conquered by the second caliph Umar (), he made an agreement with the conquered citizens of that city, clauses of which have not yet produced the parallel in history, that what kind of heartfelt generosity and tolerance they displayed with opponents and enemies.” ²⁰

Many non-Muslim historians have shared their insights through opinions, commentaries, articles, and books, highlighting the Islamic principles of forgiveness, generosity, and tolerance. However, there are also those who focus on fostering misconceptions about Islam and its teachings. A prominent myth is that Islam advanced through violence, making it essential to confront this issue.

The Role of The Sword in Islam

If it were true that Islam was spread by the sword, then it would follow that the Prophet Muhammad set out with that intention from the beginning. However, history proves otherwise. For thirteen years in Makkah, he and his followers endured severe persecution without ever resorting to violence. The Prophet remained committed to peaceful preaching, calling people to monotheism, justice, and moral reform through reason and revelation—not through force or coercion.

If the purpose had been to conquer through war, one must ask: Why did the Prophet patiently endure humiliation, physical abuse, and economic boycotts without retaliation? Why did he not fight back when animal intestines were thrown on him during prostration at the Ka‘bah? Why didn’t he respond with force when the people of Ta’if stoned him until he bled? Why didn’t he raise a sword to defend himself when the Quraysh plotted to assassinate him in his home on the night of the Hijrah?

These events clearly demonstrate that the Prophet was not a war-driven leader but a divinely sent Messenger, delivering Allah’s message of guidance and salvation. He was not seeking power, land, or domination—his mission was to call people to the truth with wisdom and patience.

The use of the sword in Islam came only after the migration to Madinah, when Muslims had formed a peaceful community but continued to face existential threats from the Quraysh. At this point, defensive warfare was permitted to protect the Muslim community, their lives, and the freedom to practice their faith .

Even then, the Prophet strictly emphasized that war was not for conquest or forced conversion. Rules were established: civilians, women, children, monks, and even trees were not to be harmed. Battles like Badr, Uhud, and the Battle of the Trench were fought in defense, not as campaigns of aggression. Importantly, even after Islam gained political dominance, people were never forced to convert.

The first person to embrace Islam was a woman, Khadija bint Khuwaylid , the first wife of the Holy Prophet , as soon as he declared his Prophethood. She embraced Islam without a sword. The second Muslim, the first adult man to accept Islam, was a successful businessman and merchant who embraced the Faith without any coercion. Many other early converts in Makkah embraced Islam out of their own Free Will and without a sword held over their heads. In fact, swords hung over their heads, threatening them if they did not leave Islam, but their firmly rooted faith remained unshaken; these new converts stood firm in their commitment to Islam. If they had entered Islam because of the sword, they could have easily exited it due to the swords of their enemies. Those who oppose Islam should not jest by asserting that Islam spread by the sword. If they truly wish to defame Islam, they should present some tangible proof against it, which they have not succeeded in doing for the last fifteen centuries; how could they be successful now or in the future?

For example, when ‘Umar ibn al-Khattāb , the fortieth Muslim and Second Khalifa of Islam, a strong and brave man who was feared by many, surrendered his will to the will of Allah in front of Prophet Muhammad and embraced Islam, he held a sword in his hands and was, in fact, a great swordsman.

The renowned General Khalid ibn al-Walid, a formidable warrior and swordsman, inflicted significant injuries on his enemies and was a skilled combatant. Hence, it is clear that even if a sword had been drawn against him, it wouldn't have swayed his faith. He accepted Islam of his own accord, laid his sword at the Holy Prophet's feet, and completely surrendered to Islam. These examples illustrate how swords were set aside prior to the acceptance of Islam. Throughout the Prophet's lifetime, fear of the sword did not lead to anyone converting to Islam; rather, it was the reverse. Swords were not wielded to spread Islam, but later became necessary for its defense.

Assuming that while a sword might facilitate verbal submission, it would fail to instill the inner convictions essential in Islam. Swords may cause one to convert temporarily, but they cannot keep someone in Islam permanently. What is the point of compelling someone to accept Islam if their heart hasn’t? Forceful acceptance offers no benefit to the individual or anyone else. By the way, how many swords would you currently need, and how many people would be required to hold them, in order to control and subjugate 1.9 billion Muslims around the world? Additionally, how many more additional swords would one need daily for newcomers worldwide? Manufacturing swords would be a thriving business if this were the case.

A sword can slice a heart, but it cannot enlighten it. It can sever a head, but it cannot bend it voluntarily for daily prayers. It can separate one from this world, but it cannot bring any success in the other world. It can fill the heart with fear, but it cannot free it from the filth of this world. It can shut the eyes forever, but cannot open them to see the truth. It can cause one to surrender everything else, but it cannot cause one to surrender his or her will. It can rob a person, but it cannot make him generous. It can make a person proud and arrogant, but it cannot make anybody humble and modest. It can exclude one from society, but not make one caring and sharing.

Islam intends to kill kufr (infidelity), not the kafir (one who commits infidelity). It aims to eradicate shirk (polytheism), not the mushrik (polytheist). It seeks to suppress the evil within people, not the people themselves. Its goal is to build societies, not turn them into graveyards. It desires for humans to achieve a higher status, not to erase people from the face of this earth. The portrayal of a Muslim holding a Quran in one hand and a sword in the other is not only a cruel misrepresentation of Islam, but it is intentionally drawn to deceive and obscure the truth from people. The sword and Islam are not synonymous.

• ¹  al-Bukhari
• ²  Holy Quran, Al-An'am, 6: 152
• ³  al-Bukhari
• ⁴  al-Bukhari
• ⁵  Holy Quran, An-Nisa, 4: 36
• ⁶  Holy Quran, Al-Furqan, 25: 63
• ⁷  Holy Quran, An-Nahl, 16: 125
• ⁸  Holy Quran, Al-Baqarah, 2: 256
• ⁹  al-Bukhari
• ¹⁰  Holy Quran, Al-Baqarah, 2: 237
• ¹¹  Holy Quran, An-Nur, 24: 22
• ¹²  Holy Quran, Al-A'raf, 7: 199
• ¹³  Holy Quran, Fussilat, 41: 34
• ¹⁴  at-Tirmidhi and al-Bukhari
• ¹⁵  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 6013, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1051.
• ¹⁶  Muhammad bin Eisa Al-Tirmizi (2009), Sunan At-Tirmizi, Hadith: 1924, Dar-ul-Salam, Riyadh, Saudi Arabia, Pg. 590
• ¹⁷  Mishkat
• ¹⁸  al-Bukhari
• ¹⁹  al-Bukhari, Sahih Muslim, and at-Tirmidhi
• ²⁰  Godfery Higgins (1829), An Apology for the Life and Character of the Celebrated Prophet of Arabia, Called Muhammad, G. Smallfield, Hackney, London, U.K., Pg. Ixxi