According to the Traditions, the Prophet himself was a little confused in the matter, and may to some extent be responsible for the mistakes of the commentators on his book, for it is related (Mishkāt, book i. c. ii. pt. 2) that a Jew came to the Prophet and asked him about the nine (sic) wonders which appeared by the hands of Moses. The Prophet said, “Do not associate anything with God, do not steal, do not commit adultery, do not kill, do not take an innocent before the king to be killed, do not practise magic, do not take interest, do not accuse an innocent woman of adultery, do not run away in battle, and especially for you, O Jews, not to work on the Sabbath.” ʿAbdu ʾl-Ḥaqq remarks on this tradition that the Jew asked about the nine (sic) miracles (or plagues) of Egypt, and the Prophet gave him the Ten Commandments.

A comparison of the Ten Commandments given by the great Jewish law-giver with those recorded in the above tradition and in the VIth Sūrah of the Qurʾān, verse 152, will show how imperfectly the Arabian Prophet was acquainted with the Old Testament scriptures.

The commentator Ḥusain, who wrote four hundred years ago, says the following verses in the Sūratu ʾl-Anʿām (vi.) are those Ten Commandments which in every dispensation are incumbent on mankind, and cannot be abrogated (meaning undoubtedly the Ten Commandments given to Moses).

“Say: Come, I will rehearse what your Lord hath made binding on you—(1) that ye assign not aught to Him as partner: (2) and that ye be good to your parents: (3) and that ye slay not your children, because of poverty; for them and for you will we provide: (4) and that ye come not near to pollutions, outward or inward: (5) and that ye slay not anyone whom God hath forbidden you, unless for a just cause. This hath he enjoined on you, to the intent that ye may understand. (6) And come not nigh to the substance of the orphan, but to improve it, until he come of age: (7) and use a full measure, and a just balance: We will not task a soul beyond its ability. (8) And when ye give judgment, observe justice, even though it be the affair of a kinsman, (9) and fulfil the covenant of God. This hath God enjoined you for your monition—And, ‘this is my right way.’ Follow it then: (10) and follow not other paths lest ye be scattered from His path. This hath He enjoined you, that ye may fear Him.” ([Sūrah vi. 152].)

COMMANDER OF THE FAITHFUL. Arabic Amīru ʾl-Muʾminīn (امير المومنين‎). A title given by the Muslims in the first instance to the first K͟halīfah, Abū Bakr, and afterwards retained by succeeding K͟halīfahs. It is assumed by almost any Muḥammadan ruler in the present day.

COMMENTARIES. [[QURʾAN].]

COMMERCE. Arabic Tijārah (تجارة‎). Commerce and merchandise are said in the Qurʾān to be of God. [Sūrah xvii. 68]: “It is your Lord who drives the ships for you in the sea that ye may seek after plenty from Him; verily He is ever merciful to you. And when distress touches you in the sea, those whom ye call upon, except Him, stray away from you; but when He has brought you safe to shore, ye also turn away (from God); for man is ever ungrateful.”

Zakāt is due on merchandise of every description, in proportion to 5 per cent.

COMPANIONS, The. [[ASHAB].]

COMPULSION. Arabic Ikrāh (اكراه‎). Muḥammadan law makes provision for persons acting under compulsion, when the person who compels has it in his power to execute what he orders, be he a king or a thief. (Hidāyah, vol. iii. p. 452.) E.g. a person forced into a contract may dissolve it. A Muslim may lawfully eat food which is prohibited if he be compelled to do so, being threatened with loss of life or limb. Nor is a Muslim guilty of sin who declares himself an unbeliever when the loss of a limb or of life is threatened. According to the Imām Abū Ḥanīfah, if a Muslim be compelled to divorce his wife, the divorce is valid; but with him the other three Imāms are not agreed in this ruling.