well known among scholars, both of which are reported from Ahmad. The view that the prohibition was abrogated is the position of Abū Hanīfa and al-Shāfi‘ī, while the view that it was not abrogated is Mālik’s position. Mālik, however, prohibits only two types of vessels, for it is established in Sahīh al-Bukhārī that the Prophet prohibited those two types and permitted the other two after the earlier prohibition. Muslim, by contrast, narrated in his Sahīh that the prohibition was abrogated for all of them. This explains the differing positions reported from Ahmad: the hadiths conveying the prohibition are mass-transmitted, whereas the hadith conveying its abrogation is not of the same standing. Thus, people came to hold three views on the matter.

These men—the delegation of ‘Abd al-Qays—lived in Bahrain and embraced Islam willingly, as did the people of Medina. The first Friday prayer held in Islam took place in one of their villages in Bahrain.

The point is that the Prophet, may Allah bless him and grant him peace, said to al-Ashajj of ‘Abd al-Qays:

“You possess two qualities that Allah loves: forbearance and deliberateness.”

He asked, “Are these two qualities that I acquired, or two qualities with which I was innately endowed?”

He replied, “Rather, they are two qualities with which you were innately endowed.”

He said, “Praise be to Allah, who endowed me with qualities that He loves.”

Al-Awzā‘ī, al-Zubaydī, and other early authorities therefore said that the term “jabl” (endowing with an innate disposition) occurs in the Sunnah, so one may say that Allah endowed someone with such-and-such an innate disposition. The term “jabr” (compulsion), however, does not occur. Al-Awzā‘ī, al-Zubaydī, al-Thawrī, Ahmad ibn Hanbal, and others objected to using the term “compulsion,” whether to deny or affirm it. This is because the term “compulsion” is ambiguous: one may say, “A father compelled his daughter to marry”