Do we have any idea about how judaism in Medina/Yathrib looked like? How would they pray? Was there a culture or practice of memorising the torah similar to how muslims would later do it? Would jews and muslims pray together for example? And how did their synagogues look like? Were they already like modern synagogues or would they have been more similar to a mosque? During the meccan period muslims were still praying towards jerusalem too right?

Is wealth a sign of success or a hidden test? In this deep dive, we explore the story of Qarun, one of the most enigmatic figures in history, to uncover the dangerous illusion of the "Self-Made" man.

Drawing from the most authoritative Islamic sources, including the Tafsir of Al-Tabari and Al-Qurtubi, and the historical accounts of Ibn al-Athir in "Al-Kamil fi al-Tariqh," we analyze the intersection of wealth, pride, and divine justice.

In this video, we discuss:

• Who was Qarun and what was the source of his wealth?
• The psychology of pride: When knowledge becomes a veil.
• The Wisdom of Inequality: Why does God create the rich and the poor?
• Wealth in Islam: A tool for growth or a means of destruction?

Whether you are seeking a deeper understanding of the Quranic narratives or looking for a philosophical perspective on wealth and trial, this video provides a comprehensive analysis based on classical scholarship and contemporary insights.

This post speculates if there's not a connection between Augustine's interpretation of the Tower of Babel and Geneviève Gobillot's view that Q 2:102 refers to the Tower of Babel.

yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

I bear witness that there is no god but God, and I bear witness that Muhammad is the Messenger of God.

James McGrath's discussion of 1 Cor 8.6 in chapter 3 of The Only True God, against proponents of "Christological monotheism" (Jesus included in the divine identity referred to by the Shema), takes the position of "monotheistic Christology," where monotheism is affirmed over the other gods, with a further affirmation of another important statement, here the Lordship of Jesus.

He discusses some other examples of this kind of affirmation in nearby texts (1 Tim 2.5, 2 Samuel 7.22-24, 1 Thess 1.9-10, Against Apion 2.193). For a somewhat further removed example, maybe also the Shahada? Monotheism is affirmed and the following important statement is the prophethood of Muhammad.

Is there any literature directly comparing this usage in Paul with the Shahada? Or is there any reason to think that that there is something substantially different going on? Also more generally, I will be happy with anything just on the relationship of the of the Shema and the Shahada regardless of the connection to what Paul says here. Thanks

The University of Hamburg has started a new government funded project under Prof. Dr. Thomas Eich and Dr. Alba Fedeli. The project wants to systematically analyse and study the 929 Qur‘an-Manuscripts (dated to the 7th-11th century) that were found at the great mosque of sanaa in the year 1980
What‘s very interesting is that they also want to use AI-Tools which might speed things up very fast. There has been - to my concern - never been such a systematic study / analysis of so many Qur’an manuscripts. Especially not with the usage of AI-tools. The project sounds very promising.

Links:

https://www.uni-hamburg.de/newsroom/presse/2026/pm36.html

https://www.aai.uni-hamburg.de/voror/personen/eich.html

https://gepris.dfg.de/project/582666492

https://www.radioeins.de/programm/sendungen/die_profis/archivierte_sendungen/beitraege/auf-der-spur-der-aeltesten-koranhandschriften.html

I hope you like this post, my sincere regards from Egypt ...

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This list presents the pharaohs and queens of Ancient Egypt as preserved in medieval Arabian and Coptic literature. It is a composite of Manetho transmitted through Christian chronographers, Qur’anic and Biblical sacred history, Coptic folklore, and popular legend.

It reflects a long chain of translation and linguistic mediation: from ancient Egyptian into Greek, then into Coptic during Greco-Roman period in Egypt, and finally into Arabic in the medieval period.

The list does not claim complete historical authenticity; it is just an attempt to show how ancient Egyptian rulers were transformed into legendary and religious names in Coptic Arabic memory.

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Arabian sources:

1. Futuh Misr wa al-Maghrib (The Conquest of Egypt and the Maghreb)

— Ibn Abd al-Hakam (c. 801–871 CE)

1. Muruj al-Dhahab wa Kitab Al-Tarikh (Meadows of Gold and Book of History)

— Al-Masudi (Herodotus of Arabs) (c. 896–956 CE)

1. Mujam al-Buldan (Lexicon of Countries)

— Yaqut al-Hamawi (c. 1179–1229 CE)

1. Al-Nujum al-Zahira fi Muluk Misr wa al-Qahira (The Shining Stars Concerning the Kings of Egypt and Cairo)

— Ibn Taghribirdi (c. 1411–1470 CE)

1. Husn al-Muhadara fi Tarikh Misr wa al-Qahira (The Agreeable Discussion of the History of Egypt and Cairo)

— Al-Suyuti (c. 1445–1505 CE)

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The Arabic name Misr - Masr (مصر)

Misr is an ancient Semitic name, not originally Egyptian: it appears in Akkadian as Musur and Hebrew as Mizraim or Mitsrayim, likely meaning "settled land" or "protected borderland." Pre-Islamic Arabs used it, and it became the standard Arabic name for Egypt, while the ancient Egyptians called their land Kemet ("Black Land"). In religious tradition, the name is linked to Misrayim, son of Ham son of Noah, the biblical ancestor of the Egyptians.

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The Antediluvian Pyramid Builders (Before biblical flood)

Khaslim (خصليم)

Khaslim is an early legendary king of Egypt credited with building a Nilometer. He placed two bronze eagles—male and female—at the site. Priests read incantations; if the male eagle whistled, the Nile flood would be good and high, but if the female whistled, the flood would be disastrous and drought would follow.

Etymology and reasoning: The name Khaslim may be an alteration of Khasekhemwy (Egyptian Ḫʿsḫmwy). The reasoning is phonetic but weak: the consonantal skeleton kh-s-kh-m could be reduced and reshaped in Coptic/Arabic transmission as kh-s-l-m, with l replacing the second kh. The identification is supported mainly by narrative structure: Khasekhemwy was an early Memphite ruler associated with unification and control of the Nile, and Arabic tradition assigns Nilometers and waterworks to early kings.

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Surid ibn Salhuq (سوريد بن سلهوق)

In Arabian literature, Surid is the great antediluvian king of Egypt who foresaw the Flood in a dream and ordered the building of the Pyramids of Giza to preserve knowledge and serve as his tomb. He is often linked with Idris/Enoch or Hermes Trismegistus.

Historical identification: Khufu (Cheops), builder of the Great Pyramid.

Etymology and reasoning: The identification is phonetic. Surid maybe was derived from Souphis, which is the name the Egyptian historan Manetho gave for Khufu.

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Hujib (هوجيب)

In the same tradition, Hujib is the brother of Surid and is said to be buried in the second, western pyramid at Giza.

Historical identification: Khafre (Chephren), builder of the second pyramid.

Etymology and reasoning: The identification rests mainly on structural mapping. Arabic tradition assigns the three Giza pyramids to a father/brother/son sequence.

Historically, the second pyramid belongs to Khafre, a son of Khufu. The name Hujib is maybe altered from Hotep, but its narrative role as second pyramid builder and royal relative fixes the identification with Khafre.

-------------------

Karuras (كروراس)

In Arabian literature, Karuras is the son of Hujib and is buried in the third, smaller pyramid at Giza, often called the “Colored Pyramid.”

Historical identification: Menkaure (Mycerinus), builder of the third pyramid at Giza.

Etymology and reasoning: The structural reason is decisive: Arabic tradition makes the third pyramid belong to the son of the second pyramid’s builder. Historically, the third pyramid belongs to Menkaure, son of Khafre (Hujib) and grandson of Khufu (Surid).

Manetho’s form was Menkheres. In the long oral and written transmission, the initial Men- was lost or weakened, and the remaining consonants (kheres / kherres) were reshaped in Arabic as Karuras.

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After the Flood

Tutis (طوطيس)

The first of the Pharaohs of Egypt and the Pharaoh of Abraham. He tried to seduce Sarah, Abraham's wife; his hand withered when he reached for her, and after repenting he returned her and gave her Hagar as a maidservant who bore him Ishmael, the father of Arabs. Some versions say he embraced Abraham's faith.

Historical identification: Proposed candidates include Sanakht (Third Dynasty) and Nebkaure Khety IV (Tenth Dynasty), but he appears in no ancient Egyptian king-list.

Etymology and reasoning: The name has been linked to the Egyptian Taautos or Tet/Teta, and to a suggested Semitic root meaning "to light" or "set on fire." The reasoning is phonetic and comparative, not a direct derivation. The tradition also explains the title "Pharaoh" itself: Ṭūṭīs was the first called Pharaoh because he was cruel and bloody. 

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Joryaq (جورياق)

According to Arab historian al-Maqrizi, Joryaq was the daughter of the first Pharaoh, Tutis, and seized the throne after killing her father Tutis. She is described as a powerful ruler who promoted priests and magicians. Joryaq ruled Egypt after her father Toutis, and in her reign, the Amalekite king of Syria sent an army against Egypt led by Jirun, but in the (alternative) version, it is more likely that the Amalekite "Al-Walid bin Dum'a" was the one who invaded Egypt.

Historical identification: No single historical counterpart. She may be a legendary composite drawing on memory of figures such as Nitocris or Sobekneferu.

Etymology and reasoning: The name does not correspond to any known Egyptian queen’s name and appears to be a literary invention within the Arabic legendary cycle.

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The Amalekite / Hyksos Dynasty

Al-Walid ibn Duma' (الوليد بن دومع)

In Arabic chronicles, al-Walid ibn Duma' is the first of five Amalekite kings who ruled Egypt after its native rulers weakened. He is described as a Syrian conqueror who ruled for about a hundred years before being killed by a wild beast.

Historical identification: No direct Egyptian counterpart. He is best understood as a legendary refraction of the Hyksos period, when foreign rulers from the Levant controlled Egypt.

Etymology and reasoning: The name Duma' has no Egyptian etymological root. Arabic tradition remembers a Syrian conqueror founding a foreign dynasty, which mirrors the Hyksos takeover. The name itself is likely derived from a real Hyksos pharaoh name. especially since Arabs thought that Amalekites were the Hyksos and thought of them as one of the "The Extinct Arabs". So it is not strange that he got an Arabic name

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Al-Rayyan ibn al-Walid (الريان بن الوليد) sometimes called Nahraus (نهراوس)

Al-Rayyan succeeds his father and is remembered as the Pharaoh of Joseph. He is presented as a just ruler who appointed Joseph over the granaries and eventually embraced his monotheistic faith.

Historical identification: Apepi (Apophis) or Khyan, a Hyksos kings.

Etymology and reasoning: The name al-Rayyan has a strong, monumentally attested phonetic link to the name Ra-i-a-n associated with the Hyksos king Apepi. The alternative name Nahraus has been linked, on phonetic grounds, to the Hyksos king Khyan according to the modern Egyptian scholar Ahmad Kamal. Kamal read the cartouche of the Hyksos king Khyan as Ne Re Ous and argued this is the origin of Arabic Nahraus.

The Hyksos-era setting also fits the prophet Joseph story.

The Wadi Al-Rayyan nature reserve in Fayoum is said to be named after Al-Rayyan ibn al-Walid, based on a legend where the king and his army sat down there to rest.

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Darim ibn al-Rayyan (دارم بن الريان)

Darim succeeds his father al-Rayyan. Arabic sources say prophet Joseph died during his reign.

Historical identification: No direct historical counterpart (Maybe unknown Hyksos king)

Etymology and reasoning: The name Darim has no known Egyptian royal root. It appears to be a literary/genealogical invention bridging Pharaoh al-Rayyan and the later Pharaoh of Moses.

-----------------------------

Kaimis ibn Ma'dan (كامس بن معدان)

Kaimis is the fourth Amalekite king in this sequence, ruling after Darim and before the Pharaoh of Moses.

Historical identification: No direct historical counterpart.

Etymology and reasoning: Like Darim, the name has no Egyptian etymological root. It functions as a narrative placeholder in the Arabic king-list.

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Al-Walid ibn Mus'ab (الوليد بن مصعب)

This is the name most commonly given to the Pharaoh of Moses, the archetypal tyrant who opposed prophets Moses and Aaron, and oppressed the Israelites and was drowned in the Red Sea during his chasing of them with his counselors and army.

Historical identification: Most widespread identification is Ramesses II, though Merneptah and Thutmose III are also mentioned. But some say that the Pharaoh of Moses was a Hyksos or Amalekite.

Etymology and reasoning: The reasoning is not etymological, since the name is Arabic. It rests on narrative convergence: Arabic tradition places the Exodus in a period of monumental building and imperial power, matching the Ramesside era. The Qur’anic phrase "dhu al-awtad" (“possessor of the stakes”) has been linked by some to obelisks and massive constructions of Ramesses II. also in the Bible in Exodus 1:11, which states: "So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh."

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Queen Figures Around the Exodus

Assiya (آسية)

Assiya in Islamic tradition is the righteous wife of Pharaoh who secretly believes in God, rescues the infant Moses from the Nile, and is venerated as one of the four perfect women. She is a figure of faith and moral resistance within Pharaoh’s household.

Historical identification: She is a theological and literary archetype, not a specific historical queen.

Etymology and reasoning: The name Asiya is Arabic and serves a moral and salvific purpose in the Qur’anic story. No etymological link to a historical Egyptian queen is intended.

----------------------

Daluka (دلوكة)

Daluka is a legendary warrior-queen who rules Egypt after the drowning of the Pharaoh of Moses. She is credited with building a massive wall around Egypt, the “Wall of the Old Woman,” and with constructing the Lighthouse of Alexandria and a Nilometer at Memphis.

Historical identification: Tausret (Tawosret), last ruler of the Nineteenth Dynasty.

Etymology and reasoning: The reasoning is literary preservation of memory. Tausret’s reign was remembered into the tenth century CE in Egyptian tradition, and in Arabic chronicles she appears as Daluqa. The name Daluka is a transformation of Tausret through oral and written transmission. The legendary elaboration is secondary; the core identification rests on continuity of a female royal memory from the New Kingdom into Islamic-era literature.

-----------------------

Al-Maqrizi’s Later Dynastic List

Al-Maqrizi preserves twenty-seven “Coptic kings” said to have reigned after Daluka. Their names are altered transmissions of Manetho’s list. Examples include Sumanas (possibly Sneferu), Sesunakhosis (Senusret), and Uafris (Apries).

--------------------------

The End ...

I guess to be more precise the 2 verses seem a touch out of sync with one another. Ive been taught that the verses are adressing munafiqs, "them" in 4:78.

But is it wrong to see the 2 verses giving 2 different answers? How different the answers are is a seperate question to me. Im going off of a plain text reading w/o accounting for any sources that give specific context to the verses.

I did however double check with The Study Quran, the context given is that the verses are adressing seperate audiences.

https://archive.org/details/TheStudyQuranANewTranslationAndCommentaryBySeyyedHosseinNasr/page/n449/mode/2up

I guess when I originally read the verses, I was thinking moreso on their implication on the notions of good and evil and allah's relation to them. The first made me think that Allah is stating both good and evil come from him. But then 4:79 follows up, it gave me a different impression. That good is from god and all the ills are from the person themselves.

I do understand how people interpret these verses as Allah simply doing some "balancing of the scales" (good acts get good return and bad acts get bad returns).

What I dont often get is the follow up comments in the notes saying "sometimes god tests good people or is giving them something better" I dont see how that comes about from these verses.

PSA: Im hoping to gain more on the textual criticism area rather than the theological lens. But im fine with the theology stuff as long as it relates to the 2 verses.

I’ve seen people arguing on Twitter recently over the origins of Arabic. Levantine Arabs are often accused of not people actual Arabs, but rather going through a process of Arabisation/Islamisation. A Palestinian Arab argued that it’s in fact the other way around. She cited Ahmad al-Jallad and argued that present day Saudi Arabia and Yemen spoke various Ancient South Arabian languages: Thamudic, Hadramitic, etc. (forgive my imprecise language). Does Arabic in fact originate in the Levant?

I’m currently reading the Quran and I came across with chapter 7 verse 31 and it states about excessive eating and drinking. I want to know if this would considered as gluttony in a way. I acknowledge that the Christian’s faith that is highly against it but I’m not sure about Islam specifically.

According to Hadith science made by Shooba , it said if A Hadith contradicts the facts of Histirians , this Hadith should be immediately rejected and labeled as Daif ( weak )

Sahih Boukhari and others sihah claim Aisha was born in 615 CE so she will be like 9 years old she she married in 623 CE

What the Great Medieval Islamic historian Tabari said

Volume 3, page 424 — Dar al-Ma'arif edition, or under the events of the year 13 AH, in the account of Abu Bakr's death:

“Ali ibn Muhammad narrated, from someone who narrated to him, among those of his teachers whom I have mentioned, saying: Abu Bakr married Qutaylah during the pre-Islamic era (Jahiliyyah) ... She bore him Abdullah and Asma. He also married Umm Ruman during the pre-Islamic era ... She bore him Abd al-Rahman and Aisha. All four of these children were his offspring, born to his two wives whom we have named, during the pre-Islamic era.”

So Aisha was born in pre-islamic era or Al-jahiliya so before al Bitha which was in 610 CE

So Aisha was born before 610 CE , because in other text , he said Aisha was converted to Islam and she was young . So Aisha according to both Great Islamic historians Ibn ishaq, Tabari she was already converted to Islam before 610 CE , if we take the age of 6 as the minimum for a normal kid to understand a religion and convert , Aisha in 623 CE will be 24 years old when she married

+++

Ibn ishaq one of the Greatest Islamic historian who was much before the birth of Boukhari said that Aisha was one from the 8 people who were converted to Islam during the secret Dawaa ( 607, 608, 609) and she converted to Islam while she was young

Ibn Ishaq said

«ثُمَّ أَسْلَمَ: أَبُو عُبَيْدَةَ [بْنُ الْجَرَّاحِ]، وَأَبُو سَلَمَةَ عَبْدُ اللَّهِ بْنُ عَبْدِ الأَسَدِ، وَالأَرْقَمُ بْنُ أَبِي الأَرْقَمِ، وَعُثْمَانُ بْنُ مَظْعُونٍ، وَعُبَيْدَةُ بْنُ الْحَارِثِ، وَسَعِيدُ بْنُ زَيْدٍ، وَامْرَأَتُهُ فَاطِمَةُ بِنْتُ الْخَطَّابِ، وَأَسْمَاءُ بِنْتُ أَبِي بَكْرٍ، وَعَائِشَةُ بِنْتُ أَبِي بَكْرٍ — وَهِيَ يَوْمَئِذٍ صَغِيرَةٌ — وَخَبَّابُ بْنُ الأَرَتِّ حَلِيفُ بَنِي زُهْرَةَ...»

People who converted during the secret Dawaa ( the three Years before the Bitha , 610CE )

“Then Abu Ubaydah [ibn al-Jarrah], Abu Salamah Abdullah ibn Abd al-Asad, al-Arqam ibn Abi al-Arqam, Uthman ibn Maz'un, Ubaydah ibn al-Harith, Sa'id ibn Zayd and his wife Fatimah bint al-Khattab, Asma bint Abi Bakr, and Aisha bint Abi Bakr—who was still young at the time—and Khabbab ibn al-Aratt, an ally of the Banu Zuhrah, embraced Islam.”

Source

The passage is found in Al-Sirah al-Nabawiyyah, the biography of the Prophet Muhammad compiled by Ibn Hisham (d. 218 AH / 833 CE), based primarily on the earlier work of Ibn Ishaq (d. approximately 150 AH / 767 CE).

Specific reference:

Book: Al-Sirah al-Nabawiyyah (The Prophetic Biography)

Section: Mention of those who embraced Islam through Abu Bakr's invitation

Volume: 1

Page: 253–254 in the commonly cited edition edited by Mustafa al-Saqqa, Ibrahim al-Abyari, and Abd al-Hafiz Shalabi, published by Mustafa al-Babi al-Halabi and Sons, Egypt, 2nd edition, 1375 AH / 1955 CE.

And the weirdest part is to find one Like Ibn Hajar Al-asqalani who was literally the Great commentator on Boukhari book agreed with Ibn Ishaq historian that Aisha was converted in Islam in the secrets dawa era ( 607,608,609) while she was still young ,

Al-Hafiz Ibn Hajar, in Al-Isābah fī Tamyīz al-Ṣaḥābah (The Book of Distinguishing the Companions), and the historian Ibn Abī Khaythamah, in Al-Tārīkh al-Kabīr (The Great History), reported through their chains of transmission that Ibn Ishaq said:

“Aisha, daughter of Abu Bakr al-Siddiq, embraced Islam after eighteen people among those who had embraced Islam. She embraced Islam while she was young.”

Which points directly to the thesis of Joshua little/ some Shia scholars that Sunni Hadith scholars during the Abassid era In Baghdad where a fierce theologian war between Sunni ( Pro Aisha ) , and Shia ( pro Ali )

Sunni scholars they wanted to put Aisha as young as possible to be like Ali was grown as a baby in the house of the prophet because Ali father was the brother of the father of Mohamed the prophet

I don't know if Joshua little he found this conclusion alone or he relied on Kilayni Shia histirian lived 1000 years ago who gave the same conclusion as Joshua little

Source: Kristian Heal, Genesis 37 and 39 in the Early Syriac Tradition, pp. 208-209

If God chose Israel to receive his covenant and sent Jesus within that history/lineage. Keeping in mind that ALL the prophets, important figures, etc, were Hebrew. What evidence establishes that God would later authorize Muhammad who is not a descendant or related to the Hebrews to correct the Jewish and Christian understanding of that same history?

I have read "“The Grace of God” as evidence for a written Uthmanic archetype: the importance of shared orthographic idiosyncrasies" and "Textual Criticism of the Quran" by Marijn Van Putten.

The argument is very convincing that there must've been and archetype. However what I didn't fully understand is, why that archetype must be in the year 650 ce? Couldn't it have been an archetype made by 'Abd al-Malik / al-Hajjaj? So I don't really see how that would speak against Shoemaker's reconstruction? What actually speaks against his theory

This is a historical question I have been trying to answer for a long time, but I have yet to find a satisfactory explanation.

How were the Qarmatians able to conquer parts of Iraq, Syria, Yemen, and Oman, establish control over al-Ahsa, and capture numerous cities during their military campaigns?

They even sacked Mecca in 317 AH (930 CE) and later advanced toward Cairo, besieging the city. Yet, despite their military strength and extensive influence, they never captured Medina.

Other groups had successfully attacked the holy cities before them. For example, during the caliphate of al-Muʿtazz, Ismaʿil ibn Yusuf al-Saffak captured both Mecca and Medina with relative ease in 251 AH (862 CE).

Why, then, did the Qarmatians never attempt to attack Medina? What prevented them from doing so, despite their ability to raid or capture other major cities?

I know some critical historians say that in a skeletal outline it's ok but when it comes to specific details it's unreliable.

As the title implies, I'm looking for books that portrays slavery in islam in a way that doesn't sugarcoat it nor exaggerate it

Edit: Thanks you for the replies 🙏

According to Hadith and Islamic literature, what can we know about Luqman? Is there a consistent portrayal of who he was, when he lived and what he did? Is it true that some Muslims believed that he was Aesop? Has there ever been detailed academic study on the reception history of Luqman in Islamic tradition?

Arab women would satisfy their sexual desires using available sex toys or ones custom-made by artisans upon request.

The Arabic dictionaries refer to this instrument as al-Akranbaj or al-Kīranj (الكيرنج/الأكرنبج), with the plural form al-Kīranjāt (الكيرنجات). It is known today as the Dildo.

Women who could not find someone to make one for them would use a Qiththāʾ (قثاء), a long cucumber-like gourd, known in the colloquial dialects of some countries as Ṭaraḥ (طرح).

Abū al-Faraj al-Iṣfahānī mentioned in his Kitāb al-Aghānī, on the authority of Zarqān, who reported from his father: (Vol. 1, p. 179).

“I encountered an elderly client of ʿUmar ibn Abī Rabīʿah and said to him, ‘Tell me an unusual story about ʿUmar.’

He replied, ‘Certainly. One day, I was with him when a group of Umayyad slave girls who had performed the pilgrimage passed by. He approached them, struck up a conversation with them, and continued courting them throughout the days of the pilgrimage.

One of them eventually said to him, “Abū al-Khaṭṭāb, we are departing tomorrow. Send your client here to our residence, and we shall give him a keepsake for you to remember us by.”

He was delighted and sent me to them at dawn. I found them preparing to mount their rides. They said to an elderly woman accompanying them, “So-and-so, give the client of Abū al-Khaṭṭāb the keepsake we presented to him.”

She brought out a small, locked and sealed chest. They told me to deliver it to him, and then they departed.

I brought it to ʿUmar, assuming that it contained perfume or jewels. When ʿUmar opened it, he found it filled with al-maḍārib—that is, al-kīranjāt (Dildos). Each one bore the name of a man renowned for libertinism in Mecca. Two of them were particularly large, and one bore the name of ʿUmar ibn Abī Rabīʿah.

He laughed and said, “They have played a lewd prank on me, and I shall return the favor!”

He then prepared a banquet and invited every man whose name appeared on those objects. When they had eaten and settled comfortably, he said, “Bring me that deposit, boy!”

I brought him the chest. He opened it and handed one of the men the kīranj bearing his name. When the man took it and uncovered it, he recoiled in horror and exclaimed, “May God disgrace you! What is this?”

“Easy,” ʿUmar replied. “Be patient until you see.”

He then took them out one by one and handed each object to the man whose name it bore, until he had distributed them all. Finally, he took out the one bearing his own name and said, “This one is mine.”

They exclaimed, “Damn you! What is this?”

He told them the story, and they were astonished. They continued joking about the incident for a very long time, laughing about it for years to come.’”

Perhaps the earliest mention of an artificial penis appears in a work by al-Jāḥiẓ (776–868 CE), Mufākharat al-Jawārī wa-l-Ghilmān (The Boasting Contest between Slave Girls and Boys), Epistle 13:

٢٢ - قال: وكانت بالمدينة امرأة ماجنة يقال لها سلاَّمة الخضراء، فأُخذت مع مخنَّثٍ وهي تنيكه بكيرنْج، فرُفعت إلى الوالي فأوجعها ضرباً وطاف بها على جمل، فنظر إليها رجلٌ يعرفها فقال: ما هذا يا سلاَّمة؟ فقالت: بالله اسكُتْ، ما في الدُّنيا أظلمُ من الرجال، أنتم تنيكونا الدَّهر كلَّه فلمَّا نكنا كم مرَّة واحدة قتلتمونا.

“There was a licentious woman in Medina known as Salāma al-Khaḍrāʾ. She was caught with a mukhannath (effeminate man) while she was penetrating him with a kīranj (Dildo). She was brought before the governor, who had her severely beaten and paraded around on a camel. A man who knew her saw her and asked:

‘What is this, Salāma?’

She replied, ‘For God’s sake, be quiet! There is nothing in this world more unjust than men. You penetrate us all the time, but when we penetrate you just once, you kill us!’”

Although Ibn Fulaytah al-Yamanī (d. 731 AH/1330 CE) does not mention these specific terms, he appears to describe this practice in his work “Rushd al-Labīb ilā Muʿāsharat al-Ḥabīb” (The Guidance of the Intelligent Man to Consorting with the Beloved), vol. 2:

ومن النساء من تتمنى إذا سكنت منها الشهوة للنكاح وتخذ شيئاً تحك فيه مبالها وهو تمثال للذكر تستعمله فى الخلوات . وهو عندهن مصنوع من جلد يابس ناعم ويملآنه بماء ساخناً عند الإستعمال ومن المساحقات من تجعل لهذه آلة وتربطه فى وسطها وتركب به غيرها من النساء وتفعل به مايفعل الرجل بالمرأة تشبهاً بالإير وشدته وسخونته وصلابته وترهز به وتضعف حين إنزال المفعول بها وهذه عندهن من الذخائر التى يبذلن فيها الأموال الجزيلة .

ومنهن من يتخذ الخيار الكبار الأملس ومنهن من تستعمل الفجل الكبير وغير ذلك.

«Some women, when their sexual desire for intercourse subsides, wish to satisfy it and take something with which to rub their vulva. It is an imitation of the penis, which they use in private. Among them, it is made of smooth, dried leather, and they fill it with hot water when using it.

Some women who engage in tribadism have such an instrument made for themselves and fasten it around their waists. They then mount other women and use it to do what a man does to a woman, imitating the penis in its girth, heat, and firmness. They thrust with it and weaken when the woman upon whom they perform the act reaches orgasm. These instruments are among the prized possessions for which they are willing to spend considerable sums of money.

Some women use large, smooth cucumbers, while others use large radishes and similar objects.»

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