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Al-'Urwatul Wuthqah Da'wah Movement of Nigeria, Lagos (2026)

Name: Al-'Urwatul Wuthqah Da'wah Movement of Nigeria
Address: Lagos, 23401, NG
Telephone: +2348030451203

20/01/2026

24/Safar/1435 , 27/December/2013 157,269

How Long Did Noah Live?

Question: 105695

Did Noah (peace be upon him) live for 950 years, and why does it state in the Quran that he lived for one thousand years (sanah) less fifty years (‘am)? Is there a difference between the words sanah and ‘am (both mean “year”)?

Summary of answer

Scholars have different views on how long Prophet Noah lived. For more, see the detailed answer.
What matters for a Muslims is to learn important lessons from the life of Prophet Noah (peace be upon him).

Answer

Table Of Contents

Lessons from the life of Prophet Noah

How long did Noah live?

The difference between sanah and `am

Praise be to Allah, and blessings and peace be upon the Messenger of Allah:

Lessons from the life of Prophet Noah

There are important lessons to be learned from the life of Prophet Nuh (Noah, peace be upon him).

He lived for many centuries that he spent among his people, calling them to Allah, may He be exalted, feeling compassion for them lest He punish them, hoping that He would bestow His mercy upon them. He never felt despair or wanted to give up; rather he hoped that Allah would guide them at his hands, no matter how long it took. The years of his life offer lessons for callers, teachers and educators in patience, determination and faith.

His life also offers lessons to all people, so that they may understand that death will inevitably come, no matter how long one lives, and that one’s life is no more than a series of days that end with sunset every day, so as to conclude the story of his soul that was given an opportunity to attain eternal happiness in Paradise, so what a victory it is if it strove to attain this happiness, and what a loss it is if it fell short and was heedless.

Ibn Abi’d-Dunya narrated in az-Zuhd (no. 358) with his isnad from Anas ibn Malik (may Allah be pleased with him) that he said:

“The Angel of Death came to Noah (peace be upon him) and said: O longest-lived of the prophets, how did you find this world and its pleasures? He said: Like a man who entered a room with two doors, and he stood in the middle of the room for a brief moment, then he went out of the other door.”

How long did Noah live?

The discerning Muslim is the one who pays attention to these lessons and develops the determination and resolve to strive. He should not be preoccupied with the details of history which the revelation did not highlight or explain, and for which there is no sound proof or Shar‘i evidence.

That includes asking about the age of Noah (peace be upon him). There were several scholarly opinions concerning it among the early generations of the Sahabah and Tabi‘in, but there is nothing proven concerning it in the Quran or Sunnah, such that we could be certain that one of these opinions is correct. However, we will quote these opinions here for the sake of increasing knowledge of what is narrated in the books of the early generations:

950 years. This is the view of Qatadah. It says in Tafsir al-Quran al-‘Azim by Ibn Kathir (6/268):

“Qatadah said: It was said that his entire lifespan was one thousand years less fifty; he remained among them for three hundred years before he began to call them, and he called them for three hundred years, and after the Flood he lived for another three hundred and fifty years.”

A similar report was narrated by Ibn Abi Hatim in at-Tafsir, no. 18041

1050 years. This was the view of Ibn 'Abbas. It was narrated that Ibn 'Abbas (may Allah be pleased with him) said:

“Allah sent Noah (as a prophet) when he was forty years old, and he remained among them for one thousand years less fifty, calling them to Allah; after the Flood he lived for another sixty years, until the people increased in numbers and spread out.”

In ad-Durr al-Manthur (6/455), as-Suyuti attributed it to Ibn Abi Shaybah (7/18), ‘Abd ibn Humayd, Ibn al-Mundhir, Ibn Abi Hatim, Abu’sh-Shaykh, al-Hakim (9/251), who classed it as sahih, and Ibn Mardawayh.

1020 years. This was the view of Ka‘b al-Ahbar. Ibn Abi Hatim narrated in at-Tafsir (no. 18043): Abu Zur‘ah told us: Safwan told us: al-Walid told us: Abu Rafi‘ Isma‘il ibn Rafi‘ told us: from Zayd ibn Aslam, from ‘Ata’ ibn Yasar, from Ka‘b al-Ahbar, concerning the words of Allah, “and he stayed among them a thousand years less fifty years” al-'Ankabut 29:14]: After that, he lived for another seventy years.

1400 years. This was narrated from Ibn 'Abbas, and was also the view of Wahb ibn Munabbih. See: Tafsir al-Qurtubi, 13/332

1650 years. This was the view of ‘Awn ibn Abi Shaddad. It was narrated that ‘Awn ibn Abi Shaddad said:

“Allah, may He be blessed and exalted, sent Noah to his people when he was three hundred and fifty years old, and he called them for one thousand years less fifty years, then after that he lived for another three hundred and fifty years.” Narrated by Ibn Abi Hatim in at-Tafsir (no. 18044); al-Tabari in Jami‘ al-Bayan, 20/17

1700 years. This was the view of ‘Ikrimah. It was narrated that ‘Ikrimah (may Allah be pleased with him) said:

“The age of Noah (peace be upon him) including the time before he was sent to his people and after he was sent was one thousand, seven hundred years.”

In ad-Durr al-Manthur (6/456), as-Suyuti attributed it to ‘Abd ibn Humayd.

Ibn Kathir said in Tafsir al-Quran al-‘Azim (6/268), after stating that the previous views were odd: “The view of Ibn 'Abbas is more likely (to be correct).”

The difference between sanah and `am

The commentators also differed concerning the reason behind the use of the words sanah and ‘aam (both meaning “year”). There are two opinions:

1. Some of the commentators are of the view that it is a stylistic reason only, because repeating the same word is heavy on the tongue, so a different word was used the second time, namely ‘am, to make it lighter.

Az-Zamakhshari said in al-Kashshaf:

“If you say: why is the word sanah used the first time and the word ‘am used the second time? I would answer by saying that repeating the same word in a single phrase should be avoided in the interests of eloquence, unless that is done for a purpose, such as for emphasis or exaggeration or highlighting a point, and the like.”

Something similar is mentioned in at-Tahrir wa’t-Tanwir, 20/146

2. The word sanah (year) is used to highlight the difficulty of the years that Nuh (peace be upon him) spent calling his people. They were years of paucity in terms of goodness, rain and blessing (barakah), and in terms of the difficulty that Nuh (peace be upon him) encountered in calling his people, as they responded by turning away and persecuting him. Then after the flood and the destruction of kufr on earth, he spent years of abundance and ease. The Arabs refer to times of drought and famine as sanah and times of ease and plenty as ‘am.

Ar-Raghib al-Asfahani said in Mufradat Alfaz al-Quran (2/140):

The ‘am is like the sanah (both words mean “year”) but the word sanah is often used to refer to the year in which there is hardship or drought. Hence a drought is called sanah. The word ‘am refers to a year in which there is ease and plenty. Allah says (interpretation of the meaning):

“Then thereafter will come a year (‘am) in which people will have abundant rain and in which they will press (wine and oil)” [Yusuf 12:49]

“and he stayed among them a thousand years (sanah) less fifty years (‘am)” [al-‘Ankabut 29:14].

Burhan ad-Din al-Biqa'i said in Nazm ad-Durar (14/404):

“The word sanah is used to refer in a negative manner to the days of kufr (disbelief)… and He said “ ‘am” to highlight the fact that after they (the disbelievers) were drowned, Nooh’s life became one of ease because of the faith of the believers and the abundance of the earth.”

Imam az-Zarkashi said something similar in al-Burhan fi ‘Ulum al-Quran, 3/386

“Some of the scholars put these two opinions together because there is no reason why these two opinions cannot be regarded as complementary. When it comes to opinions of the commentators – so long as they do not contradict one another – they may all be adopted, which is preferable to rejecting some of them.”

Ibn ‘Adil said in al-Lubab, 12/429:

“Here I paid attention to a subtle point, which is that different words for “year” are used. In the first case it says sanah and in the second case it says ‘am, lest the wording be too heavy (and so that the words will flow more easily on the tongue). Moreover, the word ‘am is used specifically with regard to the fifty years, so as to highlight that when the prophet of Allah (blessings and peace of Allah be upon him) was rid of them, he enjoyed good times after that. The Arabs refer to abundance by saying ‘am and to drought by saying sanah.”

Please see also the answers to questions no. 10470 and 10551

And Allah knows best.

All Rights Reserved for Islam Q&A 1997-2025 ©

05/11/2025

Zohran Mamdani: A Beacon of Faith, Identity & Hope

In a moment when our faith and identity often feel under pressure, the rising journey of Zohran Mamdani offers a powerful, inspiring story for Muslims everywhere, especially those living in societies where being openly Muslim can seem counter-cultural or intimidating.

Born in Kampala, Uganda in 1991, Zohran moved to New York at a young age, and grew up in a multicultural, multi-faith context. Today, as he stands on the cusp of election as mayor of New York City, he emerges not only as a political milestone, the first Muslim mayor-elect of New York—but as a symbol of how faith and public service can go hand-in-hand.

For Muslims who may feel shy about their identity, or who live in societies where Islam is misunderstood or, worse, demonised, Zohran’s story says: You belong. You can rise.

Why This Matters for Muslims Who Feel Hidden

1. Representation changes narratives.
When someone visibly identifies with the Muslim faith while stepping into a position of civic leadership, it begins to shift the story: from “Muslims are outsiders” to “Muslims are integral to society.” Zohran being Muslim and running for mayor is a strong example of that.

2. Faith and conviction don’t have to be quiet.
In environments where being Muslim is unfashionable or even frowned upon, it can be tempting to hide or mute your identity. But Zohran shows that one can bring identity into public life—openly, with dignity, without fear.

3. Service to humanity is part of faith.
The Qur’an repeatedly reminds us of serving others: “And do good; indeed, Allah loves the doers of good.” (Q 2:195) By stepping into public life to fight for affordable housing, better transit, and equity, Zohran shows how Islamic values of justice and service transcend private spheres—they shape public life.

4. Hope for the next generation.
Young Muslims growing up in places where Islam is misunderstood may feel they must choose between faith and ambition. Zohran’s path shows they can embrace both. Seeing someone who shares faith, and aspirations, encourages younger Muslims to dream bigger.

Highlights of His Journey

Zohran’s parents are a distinguished academic and a filmmaker, giving him a rich intellectual and cultural foundation.

He served in the New York State Assembly representing Queens’ 36th District, where he fought for housing justice, public transit reform, and tenant rights.

In his mayoral campaign, he emphasised affordability, rent-freeze proposals, fare-free bus service and greater justice for ordinary people.

His victory in the Democratic primary surprised many, showing how communities can mobilise when they feel seen.

Lessons From Zohran’s Example for Muslim Individuals

Be visible, with humility. You don’t need to boast, but don’t hide either. Showing up authentically in your community gives space for others to follow.

Let faith inform your values. Islam isn’t just a private matter, it has public dimensions: fairness, compassion, dignity. Use your faith as a compass in whatever you do.

Engage with society. Rather than retreating, participate. That may mean volunteering, civic engagement, local leadership, small steps matter.

Build alliances. Zohran’s work spans communities and issues: housing, transit, immigrants, labour. His Islamic identity didn’t isolate him—it enriched his coalition.

Be prepared for resistance, but don’t be silenced. When you step into spaces where Muslims are rarely seen, there may be challenges. Zohran’s elevation shows it’s still possible.

Addressing the Struggle of Being Muslim in Unfriendly Spaces

For many Muslims living in places where Islam is de-valued or misunderstood, everyday challenges arise:

You may feel embarrassed to say “I am a Muslim.”

You might face dismissal or stereotypes.

You may question whether your faith and ambition are compatible.

But the truth is: Your faith is not a liability, it’s a strength.

Consider this: the Prophet (SAW) and his companions lived in societies hostile to their faith, yet they remained steadfast, and their example changed history. Similarly, our moment may feel difficult—but God honours those who show up, stand with integrity, and serve humanity.

A Call to Action

If you are a young Muslim, a professional, a student, a parent, someone who feels your faith is invisible or undervalued, here’s a challenge and a promise:

Challenge: Step forward. Let your faith be part of your identity, not something hidden.

Promise: You will inspire others. Your rise gives courage to those behind you. Just as Zohran’s ascension gives hope to Muslims in the US, your presence gives hope in your local context.

In sha Allah, one day people will say: “I became active because I saw a Muslim who dared.” You can be that person.

Final Thoughts

Zohran Mamdani’s journey is more than a political story. It is a story of identity, resilience, service, and of the possibility that being Muslim, being proud of faith, and being a change-maker are not mutually exclusive.

In a world where Islam is too often caricatured or shamed, his example reminds us—and every Muslim who watches, that our faith is a badge of honour, not a mark of shame.

So stand tall. Speak kindly. Serve diligently. Let Islam be your compass and justice your goal. And may your journey, no matter how small or large, be one of hope, dignity, and contribution.

“And whoever does righteous deeds, whether male or female, while being a believer, those will enter Paradise and will not be wronged, even as much as the speck on a date seed.” (Qur’an 4:124)

May your deeds and your faith shine, for yourself and for many behind you.

24/05/2025

RIDWAN OLAGUNJU, WHAT'S MY CRIME?

By Abu Mazeedatilkhayr Bn Sa'eed

As I retired to bed last night, I stumbled across Ridwan Olagunju's so long a prose, which he called a rejoineder to my widely circulated article titled, RMQK: The Mistake of a Teacher.

Indeed, the b'ólèkájà approach of Olagunju's response to my write-up is both ridiculous and pathetic. Even inside my bedroom, I could hear and feel the defeaning noise and cry of a spanked child from the sounds of his keyboard. He laboured so hard to defend himself that he had to resort to profanae talks and the use of abusive words, as he also brought Mudir Markaz to the boxing ring to attract public support and sympathy for himself with the personality of his Eminence. I can see those gullible minds now sharing his logic-empty rejoinder.

In the first place, my article was not meant to malign Mudir Markaz, and neither did I, at any point in time, defame the reputable institution he presides over. In fact, I have always eulogized the citadel beyond the limit of its relevance and also celebrated Mudir Markaz in my previous write-ups. However, I only called his attention to some questionable characters coming out of the school, and this is not beyond the limit of my rights as a Muslim.

I believe strongly that a rich and adventurist mind like Mudir Markaz would not have taken offence to any of my observations in that article. It is only a sycophantic brain, like Ridwan Olagunju, who, despite his three academic thesis, has stooped so low to become a praise singer, nourishing the ego of a master. The last time I checked, Ridwan Olagunju is still a university teacher and also a PhD. He should rather learn to imbibe academic courtesy in a public discourse. As he passed through the university system, he should have equally allowed the University's culture of objectivity, independent thinking, and mental renaissance to impact his mind.

There are many alumni of Markaz who have refused to be tied to the old culture of parochial mindset after undergoing academic training to PhD level. Olagunju should learn from such brilliant minds, like Prof. Ishaq Oleyede, the current Registrar of JAMB; the late Prof. Muritala Bidmos of the University of Lagos; Prof. Lanre Badmos of the University of Ilorin, Prof. Qasim Bidmasi of Al-Hikmah University, who are also alumni of Markaz. There are many seasoned Nigerian diplomats I encountered outside the country who also studied at the great citadel, and today, they are all shining stars in the firmament - the beautiful vault in the sky above.

It's public knowledge that Mudir Markaz is surrounded by dangerous enemies who nourish his ego even when he says or does something wrong, but the same hostile friends would stealthily and furtively betray him. I have written about this in the past; and I was not, in the least, astounded when the issue of Ado, the gourd, came up along the story of his ill-health. May Allah grant him perfect shifaah.

Even though a PhD, Ridwan Olagunju lacked the literary skill to effectively manipulate his dictions for the ultimate purpose of implicating me on Mudir - M***i's Ado saga. He only tried in vain to manoeuvre his words and eventually suggested that I had written my article in favour of the M***i. What a spurious claim from a desperate guy!

You guys, I mean people like Ridwan Olagunju and the entire management of the citadel, sold the M***i, Faruk Onikijipa, to the Ilorin Emirate, and therefore to the Muslim public. Of course, the Muslim intellectual world knew his limitation, but since a great institute like Markaz Ta'aleemil A'rabi had flaunted its 'best' to the public, we joined you in celebrating him. So, what's my crime in referring to him as an eminent alumnus of the citadel.

The Ado saga is none of my business. If Mudir Markaz withdrew his charge against the M***i today, you'll be the first person to celebrate him, irrespective of whether the use of Ado is shirk or not. I can only sympathise with Shaykh Habeebullahi, who sits and laughs in the midst of his enemies, confiding in them and proudly nodding to their mischievous applause, innocently oblivious of the sabre hidden in their dangerous turban!

RMQK is no doubt a spiritual menace; a dangerous heresy aimed at dethroning the believers' sense of Godly consciousness. It is evil, which had emanated from the human concern for the problems of evil; a search for esoteric knowledge which results in the birth and spread of ignorance. It is an occultist doctrine disguised and garbed in attires of spiritual discovery. All the adherents are now apostates. Indeed, every member of this heretic faith-system is a Kaafir, jurispudentially stripped of all privileges enjoyed by the faithful Muslims. Whoever contests this fact is also a kaafir.

I challenge prince Ridwan Olagunju, the self-aclaimed blood of his royal highness, late Oba Habibu Olagunju of Ede, may Allah be pleased with him, to come to the public now and eulogise RMQK and its heretic leaders, once again, as he had done earlier, prior to Mudir's condemnation of the sect. I make bold to say that he would dare not. So, what is the value of a PhD. and your associate professorship if, as a scholar, you can not make a credible speech and postulate a reliable idea from independent thinking?

I read through your so-called rejoinder, and I could only find some phrases of self praises, a failed attempt at dragging me forcefully to stand with your Ado carrying M***i, I seek refuge in Allah from radarada; and then set me against that great Institute of learning which I hold in high esteem. It's no crime to disagree with Mudir Markaz, Shaykh Habeebullahi Adam Al-Ilori, and if I had the opportunity, I wouldn't hesitate to discuss my concern with him. With the level of its achievement, Markaz has evolved to become a public institution of the Nigerian Muslim Ummah, even if it remains under the management of an individual. I therefore insist that it's long overdue for this great citadel to convene an international conference and discuss its future. Great institutions, like Al-Azhar Shereef and other reputable jaami'aat, are fond of similar programs.

My brother, Ridwan Olagunju of Ede, as I await your further reactions, kindly permit me to counsel you to find out about the man you invited to a duel. I am a mere servant of Allah created from the mud, like all humans. I am therefore prepared to wrestle with you in the dirty mud. If the court is your refuge as a lawyer, I assure you that better and more brilliant lawyers are paid and purchased with ease. But if you chose to keep writing in defence of your heresy, my poisonous pen awaits your poorly scripted rejoineders. As I step out of the country for my Hajj rites, I wouldn't hesitate to drag you in the mud and expose your creedal dirt as an act of worship if you chose to be unreasonable

May Allah bless the soul of Shaykh Adam Abdullah Al-Ilori and grant him aljannah firdaws....

Abu Mazeedatilkhayr Bn Sa'eed
Abuja, 24th, May, 2025.

18/05/2025

RMQK: THE MISTAKE OF A TEACHER

By Abu Mazeedatilkhayr Bn Sa'eed

We were told of a certain Professor of Education at the prestigious University of Lagos, known as Akande, whose PhD. thesis in 1986 brilliantly espoused the philosophical maxim that "an engineer dies with his mistake; a medical doctor buried his own mistake, and the whole nation suffered the mistake of a teacher. "

Of course, nothing could be more axiomatic as this scientific postulation. It's so factual and highly instructive, especially if considered against the recent happenings in Yoruba land. I feel bad and somehow ashamed to conclude that the great citadel, Markaz Ta'aleemil A'rabi, Agege, in Lagos, stands indicted on the issue of that newly emerging heretic faith-system called RMQK.

As a great institute, respected by many, and which has rolled out thousands of brilliant minds that rule our space, in the academic, international diplomacy and of course, in the circles of the traditional Islamic learning, Markaz Agege is expected to ordinarily serve, not only as a source guidance to the entire Muslim Ummah, but also as a citadel of knowledge that guarantees our salvation on the day of Judgement, which was probably the primary objective behind its glorious birth by Al-Ilori in 1952.

As much as this citadel has impacted the world positively in numerous ways, the reflection of some dangerous orientations coming out of the school in the recent time, as being publicly displayed by some of its alumnus, calls for great concern. This is the simplest truth concealed by those who hate the good heritage bequeathed to the Ummah by Al-Ilori.

Shaykh Adam Abdullah Al-Ilori must have laboured so hard to plant a school such as Markaz Ta'aleemil A'rabi in Agege, at a time when ignorance was at the height of its 'glory' in Yoruba land; and one can only imagine the pain, frustration and antagonism endured by this great scholar in the course of giving the Muslims of the Southwest region this legacy of knowledge.

It's, however, pathetic to watch and trace the leadership of an occultist gathering advocating heretic doctrines, such as RMQK, to some alumnus of the school. I watched his eminence, Mudir Markaz, Shaykh Habeebullahi Adam Al-Ilori, with an acute sense of pity as he strived so hard to condemn the group and distance his school from its nefarious doctrines. He even publicly sacked one of the teachers who allegedly belonged to the cult. I can only sympathise with this hapless malam as he made to veil the face he adorned with his self manufactured cosmetics.

RMQK is a spiritual menace; a dangerous heresy aimed at dethroning the believers' sense of Godly consciousness. It is evil, which had emanated from the human concern for the problems of evil; a search for esoteric knowledge which results in the the growth of ignorance. It is an occultist doctrine disguised and garbed in attires of spiritual discovery. All the adherents are now apostates. Indeed, every member of this heretic faith-system is a Kaafir, jurispudentially stripped of all privileges enjoyed by Muslim.

As we celebrate Mudir Markaz for his sublime idea of the Markaz University College, we vehemently lament his failure to protect the beautiful legacy of the great citadel from being polluted by the heresy of esoteric knowledge recently imbibed by the alumnus of the school. I laughed as tears dropped down my cheeks, when a deviant leader of the group challenged the Mudir that he could, in the name of his demonic idols, invoke the spirit of Shaykh Adam back to life to help Mudir reveal the source of his ill health challenge.

The indisputable fact is that the director of Markaz Ta'aleemil A'rabi and its entire management would never be able to exonerate the school completely from the emergence, growth and spread of this demonic heresy, however they tried. The school may, although, not have initiated its students into this occultist gathering, the group itself and its thought system certainly derived from the worldview and flimsy perception of the school about spirituality, which is boldly manifest in the creed practised and preached by the citadel.

I make bold to affirm here, without a fear of contradiction, that if Mudir Markaz had publicly affirmed the creedal validity of RMQK, the preachmen of Markaz, like Jaqmal and others, would have certainly propagated this demonic heresy with ease and pride. The multitude, from Markaz, is opposed to it, not because of its negation of Islam, but simply because Shaykh Habeebullahi Adam Al-Ilori doesn't approve the doctrines, which attitude is certainly far from the common attributes of the believers.

I watched the clip of a certain Markazi extremist, Dr. Ridwan Olagunju, a lawyer, an associate professor from the University of Ilorin who, with all the strength of his probable numerous academic researches and mental adventurism within the four walls of the University system, proudly flaunted and praised the demonic heresy of RMQK in the public space; and that was prior to the verdict of Mudir Markaz. I wonder how Dr. Olagunju would feel now with the recent outburst of Mudir Markaz against this occultist group. This merely goes to prove that loyalty, in that clime, is only meant for nourishing the ego of the master, and not necessarily to Allah and His Messenger.

Markaz Agege is not the only Institute of learning Arabic and traditional Islam in the Southwest region, but more than anyone else, it has suffered unnecessary controversies, which may probably inflict a huge disrepute on the good legacy of the school. For example, the recent story of Ado or the fe**sh gourd that raged fiercely between the Mudir and the M***i, an eminent alumni of the Institute, is indeed a case of sheer embarrassment for the school; and now, the RMQK... How do we explain to the seekers of knowledge that this citadel actually stands for Islam?

Considering this state of embarrassment, I suggest that the management of this reputable academic establishment should, as a matter of urgency, declare a state of emergency about the school, or better still, convene a conference of brilliant minds to discuss the future of the Institute, to enable the authority of the school review the activities, orientation and objectives of the school. This will not only assist in correcting the mistakes of our teachers but will also assist in rebranding the citadel.

May Allah grant Shaykh Adam Abdullah Al-Ilori aljannah firdaws

14/05/2025

Is It Prohibited to Buy a Cat?

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Question

I want to know the ruling on buying a cat and keeping it as a pet, because I cannot get a cat as a gift or by adopting one, and there are no street cats where we live. The type of cat that I want cannot be obtained except by buying it, as I live in a western country.

Summary of answer

_There is nothing wrong with keeping cats as pets in the house and taking care of them. According to the view of most of the scholars, it is permissible to sell them._

Answer

Keeping pets in Islam
Is it prohibited to buy and sell a cat?

Analyzing the Hadith prohibiting the sale of cats

Praise be to Allah.

Keeping pets in Islam
There is nothing wrong with keeping cats in the house and taking care of them. The great Companion Abu Hurayrah (may Allah be pleased with him) used to take care of several cats, to the extent that he was nicknamed for that.

It was narrated that `Abdullah ibn Rafi` (may Allah have mercy on him) said: I said to Abu Hurayrah: Why do you have the Kunyah (nickname) of Abu Hurayrah?

He said: I used to tend my family’s sheep, and I had a small kitten (Hurayrah in Arabic) that I used to put in a tree at night, then during the day I would take it with me and play with it. Hence they called me Abu Hurayrah (“father of the kitten”). (Narrated by At-Tirmidhi, 3840; classed as sound by Al-Hafidh in Al-Isabah, 13/30)

Ibn Al-Mundhir (may Allah have mercy on him) said: The scholars unanimously agreed that keeping cats is permissible. (End quote from Al-Awsat, 10/27)

Is it prohibited to buy and sell a cat?
The view of most of the scholars – including the four Imams – is that it is permissible to buy and sell pet cats.

Imam An-Nawawi (may Allah have mercy on him) said: Selling pet cats is permissible, and there is no difference of opinion among us concerning that… This is the view of the majority of scholars… The concession to sell cats was given by Ibn `Abbas, Ibn Sirin, Al-Hakam, Hammad, Malik, Ath-Thawri, Ash-Shafi`i, Ahmad, Is-haq, Abu Hanifah and all the As-hab Ar-Ra’i." (End quote from Al-Majmu` Sharh Al-Muhadhdhab, 9/229)

An-Nawawi (may Allah have mercy on him) also said: If the cat is of the type that is useful and he sells it, the sale is valid and its price is lawful. This is our view and the view of all the scholars, except for what Ibn Al-Mundhir narrated from Abu Hurayrah, Tawus, Mujahid and Jabir ibn Zayd, that it is not permissible to sell cats." (End quote from Sharh Sahih Muslim, 10/233)

They quoted as evidence for it being permissible to sell cats the report narrated by Muslim (2619) from Abu Hurayrah, that the Messenger of Allah (blessings and peace of Allah be upon him) said: “A woman entered Hell because of a cat which she had and which she tied up and did not feed it or let it loose to eat of the vermin of the earth, until it died of starvation.”

They said: The Lam in the phrase Hirratin Laha (translated here as a cat which she had) is indicative of ownership, and whatever can be owned and is of benefit, it is permissible to sell it. (End quote from Kashshaf Al-Qina`, 3/153)

The Dhahiris (literalists) and some of the scholars are of the view that it is prohibited to buy and sell cats. They quoted as evidence for that the report narrated by Imam Muslim in his Sahih (1569) via Ma`qil from Abuz-Zubayr, who said: I asked Jabir about the price of a dog or cat.

He said: The Prophet (blessings and peace of Allah upon him) prohibited that.

In Zad Al-Ma`ad (5/773), Ibn Al-Qayyim (may Allah have mercy on him) stated definitively that it is prohibited to sell cats, as he said: Abu Hurayrah (may Allah be pleased with him) issued a fatwa to that effect, and it is the view of Tawus, Mujahid, Jabir ibn Zayd and all the literalists, and it is one of two views narrated from Ahmad.

It is the correct view, because the Hadith narrated concerning that is sound and there is nothing to contradict it, therefore it must be followed. End quote.

Ibn Al-Mundhir (may Allah have mercy on him) said: "If it is proven that the Prophet (blessings and peace of Allah be upon him) forbade selling cats, then the sale of cats is invalid, otherwise it is permissible." (End quote from Al-Majmu`, 9/269)

Analyzing the Hadith prohibiting the sale of cats
The majority of scholars responded to this Hadith in three ways:

By noting that what is proven is the prohibition on selling dogs; as for the word As-Sinnawr (cat) that is mentioned in the Hadith, it is an inauthentic addition.
Ibn Rajab (may Allah have mercy on him) said: This report is only known from Ibn Luhay`ah from Abu Az-Zubayr, and Imam Ahmad did not accept the reports of Ma`qil from Abu Az-Zubayr. He said: They are similar to the Hadiths of Ibn Luhay`ah. These reports were examined and were found to be as Ahmad (may Allah have mercy on him) suggested. (End quote from Jami` Al-`Ulum wal-Hikam, p. 418)

At-Tirmidhi (may Allah have mercy on him) said: "There are some problems in the chain of narration of this Hadith, and it is not valid with regard to the sale of cats." (End quote from Sunan At-Tirmidhi, 2/568)

Abu `Awanah (may Allah have mercy on him) said: Regarding the reports which say that the sale of cats is not permissible, there is some doubt about their soundness and they are weak." (End quote from Al-Mustakhraj, 12/336)

Ibn `Abd Al-Barr (may Allah have mercy on him) said: Regarding anything that it is permissible to keep and benefit from, and it is useful, in principle it is permissible to buy and sell it, unless there is something (that is, a report) to disallow that, which we must accept if there is no report to the contrary regarding that issue. There is no sound report regarding the sale of cats, so the matter remains permissible." (End quote from At-Tamhid, 8/403)

By noting that the Hadith refers to wild cats, not domesticated cats.
Al-Khattabi (may Allah have mercy on him) said: Rather it is disliked because it is like something wild that cannot be controlled, and it is not possible to deliver it [if it is sold]. That is because the cat frequents people’s houses and goes around among them, then it keeps away from people for a while, and it is not like animals that can be tied up to a post, or like birds which are kept in cages. It may revert to being wild after having been tamed and may stay in the wilderness to the extent that it does not come near humans and no human can control it, so if the purchaser tries to keep it in his house or tie it with a rope or chain, he will not benefit from it." (End quote from Ma`alim As-Sunan, 3/130)

Shaykh Ibn `Uthaymin (may Allah have mercy on him) said: The scholars differed concerning that. Some of them regarded it as permissible and interpreted the Hadith which forbids it as referring to a cat in which there is no benefit, because most cats are aggressive, but if we find a domesticated cat that is useful, then the view that it is permissible to sell it is clearly sound, because there is some benefit in it." (End quote from Ash-Sharh Al-Mumti`, 8/114)

By noting that the prohibition is in the sense of it being disliked, because the Lawgiver wanted people to be easy-going and exchange cats without selling them.
Ad-Dumayri (may Allah have mercy on him) said in Hayat Al-Hayawan (1/577): It was said that the prohibition is not stringent, so that people will get used to giving cats away and lending them, as is usually the case. (End quote)

Ibn Rajab (may Allah have mercy on him) said: Some of the scholars interpreted the prohibition as referring to cats in which there is no benefit, such as wild cats and the like. Others said that it is only prohibited to sell them because selling them is greedy and undignified, since they are readily available and there is a need for them. Cats are always available, and there is no harm to people in giving away surplus cats, so being stingy in that regard is one of the worst of blameworthy characteristics. Hence it is not allowed to sell a cat and keep its price." (End quote from Jami` Al-`Ulum wal-Hikam, p. 418).

In conclusion, there is some doubt about the soundness of the Hadith which prohibits selling cats. Even if it is sound, it is to be interpreted in the ways mentioned by the majority of scholars. One of these interpretations is that it is better not to do that. It is as if the Lawgiver wanted people to be easy-going and give cats without selling them.

However, we should point out here that there is something wrong with what many people do, as they show a great deal of interest in keeping cats and other animals. Their mistake is going to extremes in buying them at extremely high prices, then going to great expense in caring for them, feeding them and seeking medical treatment for them, in a way that takes the matter beyond the limit of moderation and reasonable spending, as they go to extremes in extravagance and spending money in ways that are of no great benefit, wasting money in ways that serve no purpose, showing off, boasting and messing about.

And Allah knows best.

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